After this, David inquired of Yahweh, saying, “Shall I go up into any of the cities of Judah?” Yahweh said to him, “Go up.” David said, “Where shall I go up?” He said, “To Hebron.”
So David went up there with his two wives, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite. David brought up his men who were with him, every man with his household. They lived in the cities of Hebron. The men of Judah came, and there they anointed David king over the house of Judah. They told David, “The men of Jabesh Gilead were those who buried Saul.” David sent messengers to the men of Jabesh Gilead, and said to them, “Blessed are you by Yahweh, that you have shown this kindness to your lord, even to Saul, and have buried him. Now may Yahweh show loving kindness and truth to you. I also will reward you for this kindness, because you have done this thing. Now therefore let your hands be strong, and be valiant; for Saul your lord is dead, and also the house of Judah have anointed me king over them.”
Now Abner the son of Ner, captain of Saul’s army, had taken Ishbosheth the son of Saul, and brought him over to Mahanaim; and he made him king over Gilead, and over the Ashurites, and over Jezreel, and over Ephraim, and over Benjamin, and over all Israel. Ishbosheth, Saul’s son, was forty years old when he began to reign over Israel, and he reigned two years. But the house of Judah followed David. The time that David was king in Hebron over the house of Judah was seven years and six months. Abner the son of Ner, and the servants of Ishbosheth the son of Saul, went out from Mahanaim to Gibeon. Joab the son of Zeruiah and David’s servants went out, and met them by the pool of Gibeon; and they sat down, the one on the one side of the pool, and the other on the other side of the pool. Abner said to Joab, “Please let the young men arise and play before us!” Joab said, “Let them arise!”
Then they arose and went over by number: twelve for Benjamin and for Ishbosheth the son of Saul, and twelve of David’s servants. They each caught his opponent by the head, and thrust his sword in his fellow’s side; so they fell down together: therefore that place in Gibeon was called Helkath Hazzurim. The battle was very severe that day; and Abner was beaten, and the men of Israel, before David’s servants. The three sons of Zeruiah were there, Joab, and Abishai, and Asahel: and Asahel was as light of foot as a wild gazelle. Asahel pursued Abner; and in going he didn’t turn to the right hand or to the left from following Abner. Then Abner looked behind him, and said, “Is that you, Asahel?” He answered, “It is.”
Abner said to him, “Turn away to your right hand or to your left, and grab one of the young men, and take his armor.” But Asahel would not turn away from following him. Abner said again to Asahel, “Turn away from following me. Why should I strike you to the ground? How then could I look Joab your brother in the face?” However he refused to turn away. Therefore Abner with the back end of the spear struck him in the body, so that the spear came out behind him; and he fell down there, and died in the same place. As many as came to the place where Asahel fell down and died stood still. But Joab and Abishai pursued Abner. The sun went down when they had come to the hill of Ammah, that lies before Giah by the way of the wilderness of Gibeon. The children of Benjamin gathered themselves together after Abner, and became one band, and stood on the top of a hill. Then Abner called to Joab, and said, “Shall the sword devour forever? Don’t you know that it will be bitterness in the latter end? How long will it be then, before you ask the people to return from following their brothers?”
Joab said, “As God lives, if you had not spoken, surely then in the morning the people would have gone away, and not each followed his brother.” So Joab blew the trumpet; and all the people stood still, and pursued Israel no more, and they fought no more. Abner and his men went all that night through the Arabah; and they passed over the Jordan, and went through all Bithron, and came to Mahanaim. Joab returned from following Abner; and when he had gathered all the people together, nineteen men of David’s and Asahel were missing. But David’s servants had struck Benjamin and of Abner’s men so that three hundred sixty men died. They took up Asahel, and buried him in the tomb of his father, which was in Bethlehem. Joab and his men went all night, and the day broke on them at Hebron.
Geneva Bible translators 1599 · Public Domain On vv1, 3, 6, 7, 9, 11, 14, 16, 17, 21, 22, 23, 26, 27, 29, 31 Which city was also called Kirjath Arba, Josh. 14:15.
Which city was also called Kirjath Arba, Josh. 14:15.
By the means of the high Priest, as 1 Sam. 23:2 and 2 Sam. 5:19.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 32 2Sa 2:1 And it came to pass after this,…
2Sa 2:1 And it came to pass after this, that David enquired of the LORD, saying, Shall I go up into any of the cities of Judah? And the LORD said unto him, Go up. And David said, Whither shall I go up? And he said, Unto Hebron.
Ver. 1. And it came to pass after this.] And after that many worthies out of several tribes had resorted unto him at Ziklag, so that he had a very great host, like the host of God. {1Ch 12:1-22 Job 25:3}
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Shall I go up into any of the cities of Judah?] Ziklag was a city of Judah, but not so fit for his purpose: because it was in the utmost borders, and now also held by the gift of the king of the Philistines, who at this time were so overruled by God, that after their victory over Saul, they stirred not against David, till, settled in the whole kingdom, he was well able to deal with them.
And he said, Unto Hebron.] An ancient and metropolitan city of Judah; where the patriarchs, to whom the land was promised, lay buried; and thereby held possession, as it were.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 3, 4, 5, 6, 7, 8, 9, 10, 12, 13, 14, 15, 16, 21, 22, 23, 25, 26, 27, 28, 29 David inquired of the Lord, by Urim, as 1Sa…
David inquired of the Lord, by Urim, as 1Sa 23:6,9; 30:7,8. Thus David begins at the right end, and lays his foundation in God’s counsel and assistance, which now he seeks. He asketh not whether he should take the kingdom, for that was appointed and known before; and he would not offend God, nor dishonour his ordinance, with frivolous and unnecessary inquiries; but only where he should enter upon it; whether in Judah, as he supposed, because of his relation to that tribe, and his interest in it; or whether in some other tribe; for he doth not limit God, but resolves exactly to follow his counsels. Unto Hebron; which was next to Jerusalem, (part whereof the Jebusites now possessed,) the chief city of that tribe, and a city of the priests, Jos 21:10, &c., and in the very centre or middle of that tribe, to which the whole tribe might speedily resort, when need required.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 8, 18, 25 When Saul and Jonathan were dead, though David knew…
When Saul and Jonathan were dead, though David knew himself anointed to be king, and now saw his way very clear, yet he did not immediately send messengers through all the coasts of Israel to summon all people to come in and swear allegiance to him, upon pain of death, but proceeded leisurely; for he that believeth doth not make haste, but waits God's time for the accomplishment of God's promises. Many had come in to his assistance from several tribes while he continued at Ziklag, as we find (1 Chr. 12:1-22), and with such a force he might have come in by conquest. But he that will rule with meekness will not rise with violence. Observe here,
I. The direction he sought and had from God in this critical juncture, Sa2 2:1. He doubted not of success, yet he used proper means, both divine and human. Assurance of hope in God's promise will be so far from slackening that it will quicken pious endeavours. If I be elected to the crown of life, it does not follow, Then I will do nothing; but, Then I will do all that he directs me, and follow the guidance of him who chose me. This good use David made of his election, and so will all whom God has chosen. 1. David, according to the precept, acknowledged God in his way. He enquired of the Lord by the breast-plate of judgment, which Abiathar brought to him. We must apply to God not only when we are in distress, but even when the world smiles upon us and second causes work in favour of us. His enquiry was, Shall I go up to any of the cities of Judah? Shall I stir hence? Though Ziklag be in ruins, he will not quit it without direction from God. "If I stir hence, Shall I go to one of the cities of Judah?" not limiting God to them (if God should so direct him, he would go to any of the cities of Israel), but thus expressing his prudence (in the cities of Judah he would find most friends), and his modesty - he would look no further at present than his own tribe. In all our motions and removals it is comfortable to see God going before us; and we may, if by faith and prayer we set him before us. 2. God, according to the promise, directed his path, bade him go up, told him whither, unto Hebron, a priest's city, one of the cities of refuge, so it was to David, and an intimation that God himself would be to him a little sanctuary. The sepulchres of the patriarchs, adjoining to Hebron, would remind him of the ancient promise, on which God had caused him to hope. God sent him not to Bethlehem, his own city, because that was little among the thousands of Judah (Mic 5:2), but to Hebron, a more considerable place, and which perhaps was then as the county-town of that tribe.
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II. The care he took of his family and friends in his removal to Hebron. 1. He took his wives with him (Sa2 2:2), that, as they had been companions with him in tribulation, they might be so in the kingdom. It does not appear that as yet he had any children; his first was born in Hebron, Sa2 3:2. 2. He took his friends and followers with him, Sa2 2:3. They had accompanied him in his wanderings, and therefore, when he gained a settlement, they settled with him. Thus, if we suffer with Christ, we shall reign with him, Ti2 2:12. Nay, Christ does more for his good soldiers than David could do for his; David found lodging for them - They dwelt in the cities of Hebron, and adjacent towns; but to those who continue with Christ in his temptations he appoints a kingdom, and will feast them at his own table, Luk 22:29, Luk 22:30.
III. The honour done him by the men of Judah: They anointed him king over the house of Judah, Sa2 2:4. The tribe of Judah had often stood by itself more than any other of the tribes. In Saul's time it was numbered by itself as a distinct body (Sa1 15:4) and those of this tribe had been accustomed to act separately. They did so now; yet they did it for themselves only; they did not pretend to anoint him king over all Israel (as Jdg 9:22), but only over the house of Judah. The rest of the tribes might do as they pleased, but, as for them and their house, they would be ruled by him whom God had chosen. See how David rose gradually; he was first anointed king in reversion, then in possession of one tribe only, and at last of all the tribes. Thus the kingdom of the Messiah, the Son of David, is set up by degrees; he is Lord of all by divine designation, but we see not yet all things put under him, Heb 2:8. David's reigning at first over the house of Judah only was a tacit intimation of Providence that his kingdom would in a short time be reduced to that again, as it was when the ten tribes revolted from his grandson; and it would be an encouragement to the godly kings of Judah that David himself at first reigned over Judah only.
IV. The respectful message he sent to the men of Jabesh-Gilead, to return them thanks for their kindness to Saul. Still he studies to honour the memory of his predecessor, and thereby to show that he was far from aiming at the crown from any principle of ambition or enmity to Saul, but purely because he was called of God to it. It was told him that the men of Jabesh-Gilead buried Saul, perhaps by some that thought he would be displeased at them as over-officious. But he was far from that. 1. He commends them for it, Sa2 2:5. According as our obligations were to love and honour any while they lived, we ought to show respect to their remains (that is, their bodies, names, and families) when they are dead. "Saul was your lord," says David, "and therefore you did well to show him this kindness and do him this honour." 2. He prays to God to bless them for it, and to recompense it to them: Blessed are you, and blessed may you be of the Lord, who will deal kindly with those in a particular manner that dealt kindly with the dead, as it is in Rut 1:8. Due respect and affection shown to the bodies, names, and families of those that are dead, in conscience towards God, is a piece of charity which shall in no wise lose its reward: The Lord show kindness and truth to you (Sa2 2:6), that is, kindness according to the promise. What kindness God shows is in truth, what one may trust to. 3. He promises to make them amends for it: I also will requite you. He does not turn them over to God for a recompence that he may excuse himself from rewarding them. Good wishes are good things, and instances of gratitude, but they are too cheap to be rested in where there is an ability to do more. 4. He prudently takes this opportunity to gain them to his interest, Sa2 2:7. They had paid their last respects to Saul, and he would have them to be the last: "The house of Judah have anointed me king, and it will be your wisdom to concur with them and in that to be valiant." We must not so dote on the dead, how much soever we have valued them, as to neglect or despise the blessings we have in those that survive, whom God has raised up to us in their stead.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–32 And it came to pass after this,.... After David…
And it came to pass after this,.... After David had heard of the death of Saul and Jonathan, and made a lamentation over them, perhaps the next day; since David and his men are only said to mourn, and weep, and fast till even, Sa2 1:10,
that David inquired of the Lord; of the Word of the Lord, as the Targum, by Abiathar the priest, and through the Urim and Thummim, in the ephod he had put on on this occasion:
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saying, shall I go up into any of the cities of Judah? though the Lord had promised him the kingdom, and he had been anointed by Samuel by his appointment, yet he was not hasty to take it into his hands, but was desirous of acting according to the will of God, and by his direction, and wait his time when and where he should go and take possession of it; he mentions Judah because it was his own tribe, and where he had the most friends:
and the Lord said unto him, go up; from Ziklag into the tribe of Judah, but did not mention any particular place whither he should go; hence another question was put:
and David said, whither shall I go up? To what town or city in the tribe of Judah? whether Jerusalem or any other?
And he said, unto Hebron; a city of the priests, a city of refuge, Jos 21:13, twenty miles from Jerusalem, or more, which is not directed to, because it was then chiefly in the hands of the Jebusites, and because, as Procopius Gazaeus says, Hebron was now the metropolis of Judah.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 3, 4, 5, 6, 7, 8, 9, 10, 12, 13, 14, 16, 21, 23, 26, 27, 32 David goes up to Hebron and is crowned there,…
David goes up to Hebron and is crowned there, ver. 1-4. Thanks the men of Jabesh-gilead, ver. 5-7. Ishbosheth is set up in opposition to him, ver. 8-11. An encounter between David's men and Ishbosheth's, in which the latter are beaten, ver. 12-17. Asahel is killed by Abner, ver. 18-23. Joah sounds retreat by the advice of Abner, who retires to Mahanaim, ver. 24-29. The loss on each side, ver. 30-31. Asahel buried, ver. 32
Inquired - By Urim. Thus David begins at the right end, and lays his foundation in God's counsel and assistance. Shall I go - He asked not whether he should take the kingdom; for that was appointed before; and he would not offend God, nor dishonour his ordinance with unnecessary enquiries; but only where he should enter upon it; whether in Judah, as he supposed, because of his relation to that tribe, and his interest in it; or in some other tribe: for he doth not limit God, but resolves exactly to follow his counsels. Hebron - Which was next to Jerusalem (part whereof the Jebusites now possessed) the chief city of that tribe, and a city of the priests, and in the very center of that tribe, to which the whole tribe might speedily resort, when need required. And the sepulchres of the patriarchs adjoining to Hebron, would remind him of the ancient promise.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 4, 5, 7, 8, 9, 10, 14, 16, 18, 21, 27, 29 David, by the direction of God, goes up to…
CHAPTER II
David, by the direction of God, goes up to Hebron, and is
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there anointed king over the house of Judah, 1-4.
He congratulates the inhabitants of Jabesh-gilead on their
kindness in rescuing the bodies of Saul and his sons from
the Philistines, 5-7.
Abner anoints Ish-bosheth, Saul's son, king over Gilead, the
Ashurites, Jezreel, Ephraim, Benjamin, and all Israel; over
whom he reigned two years, 8-10.
David reigns over Judah, in Hebron, seven years and six months,
11.
Account of a battle between Abner, captain of the Israelites,
and Joab, captain of the men of Judah; in which the former
are routed with the loss of three hundred and sixty men: but
Asahel, the brother of Joab, is killed by Abner, 12-32.
NOTES ON CHAP. II
Verse 1. David inquired of the Lord] By means of Abiathar the priest; for he did not know whether the different tribes were willing to receive him, though he was fully persuaded that God had appointed him king over Israel.
Unto Hebron.] The metropolis of the tribe of Judah, one of the richest regions in Judea. The mountains of Hebron were famed for fruits, herbage, and honey; and many parts were well adapted for vines, olives, and different kinds of grain, abounding in springs of excellent water, as the most accurate travellers have asserted.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 3, 4, 5, 8, 9, 12, 14, 15, 18, 21, 23, 26, 27, 28, 30, 32 2Sa 2:1. David inquired of the Lord — By…
2Sa 2:1. David inquired of the Lord — By Urim. When he had given a due time to his grief and mourning for Saul and Jonathan, he applied himself to God, who had appointed him to the kingdom, to know by what means he should best be put in possession of it. He did not inquire whether he should take the kingdom; for God had already signified his appointment of that, and David would not offend him nor dishonour his ordinance by unnecessary inquiries; but only where and at what time he should enter upon it; whether in Judah, as he supposed, because of his relation to that tribe and his interest in it, or in some other tribe; for he does not limit God, but resolves exactly to follow his instructions. Thus David begins at the right end, and lays his foundation in God’s counsel and assistance. Thus, in all our affairs, we ought to apply to God by prayer and supplication for his direction and aid.
He said, Unto Hebron — Which, next to Jerusalem, (part whereof the Jebusites now possessed,) was the chief city of the tribe of Judah, a city of the priests, and situated in the very centre of that tribe, to which all the people might speedily resort when need required. It stood on the top of a ridge of high mountains, equally famed for fruits, herbage, and honey. According to Mr. Sandys, who seems to have surveyed the whole region round it with uncommon rapture, and the very learned and accurate Dr. Shaw, who also considered it with singular care and attention, it was not only delightfully pleasant, but admirably fitted for olives and vineyards, and in many parts for grain and pasture. It seems therefore to have been a region peculiarly fitted for the reception of David and his men, with less inconvenience to the country than in most other places; for here they might have bread to the full, and be refreshed with springs of excellent water. Add to this, that it was a patriarchal city, venerable for the sepulchres of Abraham, Isaac, and Jacob, which would remind David of the ancient promises. See Delaney and Shaw’s Travels.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 4, 8, 9, 10, 12, 13, 14, 16, 17, 21, 23, 24, 27, 29, 32 Enquired of the Lord - Through Abiathar, the high…
Enquired of the Lord - Through Abiathar, the high priest. The death of Saul and Jonathan had entirely changed David’s position, and therefore he needed divine guidance how to act under the new circumstances in which he was placed. Compare the marginal references.
Hebron was well suited for the temporary capital of David’s kingdom, being situated in a strong position in the mountains of Judah, amidst David’s friends, and withal having especially sacred associations (see the marginal references note). It appears to have also been the center of a district 2Sa 2:3.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 3, 4, 6, 7, 8, 9, 10, 12, 14, 16, 18, 21, 22, 23, 24, 26, 27, 28, 29, 32 Juda. David thought it was his duty to co-operate…
Juda. David thought it was his duty to co-operate with the designs of Providence. He consults the Lord (Calmet) by means of Abiathar, (Abulensis) or by a prophet. (Josephus) --- Hebron, ennobled by the patriarchs. (Menochius) --- It was also in the centre of Juda, and the strongest place belonging to that tribe. (Calmet) --- Part of Jerusalem was still in the hands of the Jebusites. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 2Sa_2:1 to 2Sa_3:6
SECOND SECTION
2Sa_2:1 to 2Sa_3:6
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I. David anointed King over Judah—dwells in Hebron. 2Sa_2:1-7
1And it came to pass after this, that David inquired of the Lord [Jehovah], saying, Shall I go up into any [one] of the cities of Judah? And the Lord [Jehovah] said unto him, Go up. And David said, Whither shall I go up? And he said, 2Unto Hebron. So [And] David went up thither, and his two wives also, Ahinoam. the Jezreelitess and Abigail, Nabal’s wife [the wife of Nabal] the Carmelite.1. 3And his2 men that were with him did David bring up, every man with his household; and they dwelt in the cities of Hebron. 4And the men of Judah came, and there they anointed David king over the house of Judah.
And they told David, saying, That the men of Jabesh-Gilead were they3 that buried Saul. 5And David sent messengers unto the men of Jabesh-Gilead, and said unto them, Blessed be ye of the Lord [Jehovah] that ye have showed this 6kindness unto your lord, even [om. even] unto Saul, and have buried him. And now, the Lord [Jehovah] show [do] kindness and truth unto you; and I also will 7[om. will]4 requite [do] you this kindness, because ye have done this thing. Therefore [And] now, let your hands be strengthened [strong], and be ye valiant; for your master [lord] Saul is dead, and also [ins. me] the house of Judah have [have the house, etc.] anointed me [om. me] king over them.
II. Ishbosheth’s anti-godly Elevation to the Throne of all Israel through Abner, and the consequent long Contest between the House of Saul and the House of David 2Sa_2:8 to 2Sa_3:6.
8But [And] Abner, the son of Ner, captain of Saul’s host, took Ishbosheth the son of Saul, and brought him over to Mahanaim, 9And made him king over [for]5 Gilead and over [for] the Ashurites and over [for] Jezreel, and over Ephraim and 10over Benjamin and over all Israel. Ishbosheth, Saul’s son, was forty years old when he began to reign over Israel, and reigned two years; but6 the house of Judah followed David.7 11And the time that David was king in Hebron over the house of Judah was seven years and six months. 12And Abner the son of Ner, and the servants of Ishbosheth the son of Saul went out from Mahanaim to Gibeon. 13And Joab the son of Zeruiah and the servants of David went out; and [ins. they] met together8 by the pool of Gibeon; and they sat down, the one [these] on the one 14side of the pool, and the other [those] on the other side of the pool. And Abner said to Joab, Let the young men now [om. now] arise and play before us. And Joab said, Let them arise. 15Then there arose and went over by number twelve of Benjamin, which [who] pertained9 to Ishbosheth, the son of Saul, and twelve of the servants of David. 16And they caught every one his fellow by the head, and thrust10 his sword into his fellow’s side, so they fell [and fell] down dead together; wherefore [and] that place was called Helkath-hazzurim,11 which is in Gibeon. 17And there was a very sore battle that day, and Abner was beaten, and the men of Israel, before the servants of David.
18And there were three sons of Zeruiah there, Joab and Abishai and Asahel; and Asahel was as light of foot as a wild roe [gazelle]. 19And Asahel pursued after Abner, and in going he turned not [he turned not to go] to the right hand nor to 20the left from following Abner. Then [And] Abner looked behind him and said, Art thou Asahel? And he answered [said], I am. 21And Abner said to him, Turn thee aside to thy right hand or to thy left, and lay thee hold on one of the young men, and take thee his armor. But Asahel would not turn aside from following of [om of] him. 22And Abner said again to Asahel, Turn thee aside from following me; wherefore should I smite thee to the ground? how then should I hold up 23my face to Joab thy brother? Howbeit [And] he refused to turn aside; wherefore [and] Abner with the hinder end of the spear smote him under the fifth rib [in the abdomen],12 that [and] the spear came out behind him, and he fell down there and died in the same place [on the spot]; and it came to pass that as many as came to the place where Asahel fell down and died stood still.
24Joab also [And Joab] and Abishai pursued after Abner; and the sun went down when they were come [and they came] to the hill of Ammah, that lieth before Giah13 by the way of the wilderness of Gibeon. 25And the children of Benjamin gathered themselves together after Abner, and became one troop, and stood on the 26top of an hill. Then [And] Abner called to Joab and said, Shall the sword devour forever? knowest thou not that it will be bitterness in the latter end? how long shall it be then, ere thou bid the people return from following their brethren? 27And Joab said, As God liveth, unless thou hadst spoken, surely [om. surely] then14 28in the morning the people had gone up every one from following his brother. So [And] Joab blew a trumpet, and all the people stood still, and pursued after Israel no more, neither fought they any more. 29And Abner and his men walked all that night through the plain, and passed over Jordan, and went through all 30[ins. the] Bithron, and they [om. they] came to Mahanaim. And Joab returned from following Abner; and when [om. when] he had [om. had] gathered all the people together, [ins. and] there lacked of David’s servants nineteen men and Asahel. 31But [And] the servants of David had smitten of Benjamin and of Abner’s men, so that15 three hundred and three-score men died. 32And they took up Asahel and buried him in the sepulchre of his father which was in Bethlehem.16 And Joab and his men went all night, and they [om. they] came to Hebron at break of day.
2Sa_3:1 Now [And] there was long war between the house of Saul and the house of David; but [and] David waxed stronger and stronger, and the house of Saul waxed weaker and weaker. 2And unto David were sons born17 in Hebron; and his first-born was Amnon, of Ahinoam the Jezreelitess; 3And his second, Chileab, of Abigail, the wife of Nabal the Carmelite; and the third, Absalom the son of Maacah the daughter of Talmai king of Geshur; 4And the fourth, Adonijah the son of Haggith; and the fifth, Shephatiah the son of Abital; 5And the sixth, Ithream, by Eglah David’s wife. These were born to David in Hebron. And it came to pass, while there was war between the house of Saul and the house of David, that Abner made himself strong for the house of Saul.
EXEGETICAL AND CRITICAL
I. 2Sa_2:1-7. David’s elevation to the throne of Judah, and his residence in Hebron.
2Sa_2:1. The inquiry of the Lord was made through Urim and Thummim, comp. 1Sa_23:2; 1Sa_23:10 sq.; 1Sa_30:7-8 sq. The high-priest Abiathar with the Ephod was with David, 1 Sam. 22:30; 2Sa_23:6. At this decisive turning-point of his unquiet life he wished to know the will of the Lord. The “after this” refers to all that is narrated in 2 Samuel 1. and 1 Samuel 31. The motive for inquiring of the Lord is thereby at the same time indicated. He saw that the promise of the kingdom was now to be fulfilled to him. As he could no longer remain in the land of the Philistines, but must return to his country, and as the northern part of the land was held by the Philistines, the return to the territory of his own tribe was most natural; for there, where he had a long time found refuge (1Sa_22:5), he might count on a large following (1Sa_30:26 sq.) and firm support and protection against the remains of Saul’s army under Abner. To the first question he receives from the Lord the definite answer that he is to return to Judah. To the second question: “Whither?” the answer is: “To Hebron.” This city, situated in a valley (Gen_37:14) in the most mountainous, and therefore the safest part of Judah, held to be a holy place from the recollections of the Patriarchal time, one of the principal places in the Tribe of Judah, an ancient royal city and a priestly city (Jos_12:10; Jos_21:11), must now have had for David a very special importance, which appeared all the clearer from the divine decision and in respect to his future life became indubitable; here now was to be fulfilled the old Patriarchal promise (Gen_49:8 sq.), the establishment of the theocratic kingdom in the Tribe of Judah.
2Sa_2:2 sq. In accordance with the will and direction of his God he went thither with his whole family. But also the men that were with him (comp. 1Sa_27:2). he led thither into the cities of Hebron, that is, the places that belonged to the district of Hebron;18 every man with his house, a complete and permanent colonization of David’s entire following took place, the foundation of David’s royal authority, which was established with its seat in Hebron. For it is forthwith declared in 2Sa_2:4 a that the “men of Judah,” that is, the elders as the representatives of the Tribe anointed him king over the house (the tribe) of Judah. See 2Sa_5:3, where the elders of all Israel come to make him king over the whole nation. The first anointment received from Samuel (1 Samuel 17.) denoted the divine consecration to the royal office; this second one, performed by the Elders of Judah, was the public solemn installation of David (based on that anointment) into this office. Comp. Saul’s first anointment by Samuel (1Sa_10:1) and his subsequent public inauguration as king by the Elders, 1Sa_10:24; 1Sa_11:15.—So two anointments of Solomon are described, 1Ch_23:1 sq.; 1Ch_29:22. The anointing of David was perhaps hastened because Abner’s purpose (2Sa_2:8 sq.) was already known. [On the motives of the Tribe of Judah in making David their king see Chandler’s “Life of David,” Bk. II., 2 Samuel 30.—Tr].
2Sa_2:4-7. David’s first act as king. The message to the Jabeshites with thanks for their burial of Saul and the announcement of his anointing as king.—And they told David, saying (Luther: And when it was told David that) the men of Jabesh are they that buried Saul. (The form) of this sentence would certainly be somewhat “hard and ill-constructed” (Then.), but for the obvious pre-supposition that David, having heard of and deeply lamented Saul’s death on the battle-field, inquired whether the body of the “Anointed of the Lord” had been rescued from the hands of the uncircumcised and buried in the sacred soil of his native land. S. Schmid well remarks of this explanation (which Tremellius has) that “it accords with David’s piety.” It is thus natural to suppose that David, now by God’s providence king in Saul’s stead, in consequence of the afflicting news that had wrung from him such a lament, purposes to give a becoming royal burial to the man whose person had always been sacred to him, and whose heroic greatness and virtues he had so passionately celebrated. There is therefore no need for the bold emendation of Thenius (after Vulg. and Sept.), who would read simply: “it was told David that the men of Jabesh buried Saul.”19—On the burial by the faithful and grateful Jabeshites of the bodies of Saul and his sons brought away from Bethshean, see 1Sa_31:11 sq.
2Sa_2:5. The message to the Jabeshites was couched in the tone or royal authority. It conveys 1) a grateful invocation of blessing for the noble deed of love that they have wrought’ on Saul by burying him; the phrase “your lord” indicates that they had herein acted as became their relation to Saul as their king and lord.
2Sa_2:6. And now the Lord do to you kindness and truth.—This is the expansion of the wish of blessing in 2Sa_2:5. The first noun (חֶסֶר), favor, kindness is not merely pardoning grace (Keil), but in general the gracious love that God shows His people on the ground of His covenant with them. The second (אֱמֶת), truth is the trustworthiness and attestation of all His promises. David wishes them all exhibitions of the love and faithfulness of the Lord for the faithful love which they showed king Saul even in his death.—And I also do you this good, because ye have done this thing; the good that he does them is not merely this wish for the divine blessing (Keil), or therewith a gift of honor (Bunsen), but this honorable royal embassy with expression of thanks and invocation of blessing. The rendering: “And I also wish to show you such kindness” (S. Schmid, Clericus, De Wette) gives no appropriate sense, whether the comparison be referred to God’s goodness or to the deed of the Jabeshites. Thenius excellently: “greeting you with blessing by my ambassadors.”—[Eng. A. V., Patrick and Philippson give the incorrect future rendering.—Tr.]
2Sa_2:7 adds 2) encouragement and exhortation: let your hands be strong means not: be consoled! but: “be of strong courage.” And be sons of power [valiant], that is, show yourselves brave men and unappalled. [The phrase means in general “men of force,” the context showing whether the force intended is moral, intellectual or physical. The word (חַיִל) is used of Ruth (Rth_3:11) and of the “virtuous woman” in Pro_31:10, and elsewhere of warlike valor and of wealth. Bib. Com.: the opposite of “men of virtue” are “men of Belial,” that is, men of no force of character.—Tr.]—The ground (כִּי) of this exhortation is at the same time the explanation of its importance for the interests of David as anointed king. In the reason assigned he shows them not directly, but indirectly that he has been made king of Judah, their king Saul being dead. But his exhortation to valor and courage is intelligible only on the supposition that he gives them to understand that for them also he has taken Saul’s place as king, and that they must valiantly espouse and defend his cause against his enemies, the party of Saul under the lead of Abner. It is not clear whether or not Ishbosheth had at this time been already set up as king by Abner. But from 2Sa_2:9 (which states that Gilead was one of the districts gained by Abner for Ishbosheth) it is evident that David, seeing Abner’s movement thither (comp. 1Sa_26:7), must have been concerned to secure to himself the capital city [Jabesh] of this province (Joseph., Ant. VI. 5, 1). Whether he succeeded in this is questionable. His demand that it should recognize him as king was justly founded on his divine call to be king over the whole people in Saul’s stead, comp. 2Sa_3:9-10. So certainly along with sincere gratitude “there was policy in this embassy” (Then.), but it was a thoroughly justifiable theocratic policy.
II. 2Sa_2:8 to 2Sa_3:6. Ishbosheth’s antigodly elevation to the throne of Israel by Abner and the thence resulting war.
2Sa_2:8. On Abner see 1Sa_14:50.—He had taken Ishbosheth the son of Saul, and brought him over to Mahanaim, that is, across the Jordan. Ishbosheth had probably taken part in the unfortunate battle of Gilboa, and as he survived, Abner his uncle saved him together with the force under his command in the flight across the Jordan (1Sa_31:7), in order to keep the kingdom in the house of Saul. This retreat across the Jordan passed from Bethshean or Mount Gilboa southeast into Gilead, where not the city Jabesh (as we might expect from the foregoing), but Mahanaim (that is, “two camps,” Gen_32:2) became the abode of Ishbosheth. In the division of the land this place was assigned to the Tribe of Gad, and lay on the border between it and the half-tribe of Manasseh (Jos_13:26; Jos_13:30) on the Jabbok [the present Wady Zerqa]. It was afterwards given to the Levites, Jos_21:38. At a later period David found refuge there in his flight from Absalom, 2Sa_17:24.—Ishbosheth according to 1Ch_8:33; 1Ch_9:39, was Saul’s fourth son, while in 1Sa_14:49 only three are named, who also fell with him in the battle, 1Sa_31:2. But in Chronicles he is called Eshbaal, that is, “Fire of Baal” [or “man of Baal.”—Tr.]. For the name of the god Baal in Hos_9:10; Jer_3:24, is put as equivalent bosheth [shame] in order to indicate the reproach and shame of idol-worship (comp. Isa_42:17; Isa_45:16). So for Gideon’s surname Jerubbaal (Jdg_6:32; Jdg_8:35) we find Jerubbesheth (2Sa_11:21). Similarly the name Eshbaal was changed into Ishbosheth= “man of shame or disgrace.” Ewald’s supposition that bosheth was originally used in a good senses= “reverence, awe,” is without foundation, and is in opposition to the fact that the word occurs only in a bad sense. It is therefore a natural conjecture that the change of Eshbaal to Ishbosheth had reference to the shame and disgrace that befell Saul’s house in the person of this his last son, Psa_35:26 being thus fulfilled.—[It seems more probable that the name Baal = lord was in early times given to the God of Israel, and proper names were formed from it, as Eshbaal or Ishbaal = man of the lord; afterwards when the worship of the false Baal was introduced into Israel, the change above-described was made. Possibly this change was made by later editors and scribes, and the original form was retained in the Book of Chronicles because this book was less read than the prophetic historical books.—Tr.]—That Ishbosheth was a weak, characterless tool in the hand of Abner for the maintenance of the interests of the fallen royal house is already intimated in the words: And Abner took Ishbosheth and carried him over.—Mahanaim was fitted by its position to be a refuge for Ishbosheth and the remains of the defeated army.
2Sa_2:9. And made him king, as being in his view the legitimate heir to Saul’s royal throne. Then follows the statement of the districts over which Abner extended Ishbosheth’s authority: he made him king for Gilead, in which was the central point of his dominion, Mahanaim, whence consequently the territory of the two and a half east-jordanic tribes in the first place, which in contrast with the west-jordanic Canaan (Jos_22:9; Jos_22:13; Jos_22:15; Jos_22:32; Jdg_5:17; Jdg_20:1) is put as equivalent to Gilead, was claimed for Ishbosheth. The change of prepositions, three times “to, for” (אֶל), and three times “over” (עַל), is neglected by all the versions, which take the first as equivalent to the second. The difference, however, is to be retained; see Ew., § 217; and c. The former, as sign of movement “to” [occurring in the Hebrew text with Gilead, the Ashurites and Jezreel], indicates those regions over which Abner gradually extended Ishbosheth’s authority, being obliged to wrest them from the Philistines by continued wars; for it cannot be doubted that the Philistines followed the flying Israelites across the Jordan, and that after the battle of Gilboa the districts of the Ashurites and Jezreel remained securely in their possession. It is obvious that the “Ashurites” here cannot be the Arabian tribe of Asshurim in Gen_25:3 (Maur.) nor the Assyrians. The Chald. has “over the tribe of Asher;” but, apart from the in that case strange insertion of the Article (Then.), this explanation does not accord with the position of the other districts here mentioned, according to which the territory of Asher must have embraced also that of Zebulon and Naphtali, which is not supposable. According to the view of Bachienne cited by Keil the reference is to the city Asher (Jos_17:7) with its territory, since this city lay south-east of Jezreel, and Abner might well from Gilead have first subjected this region to Ishbosheth. But in that case (Keil) no reason appears why the name of the inhabitants (Ashurites) is given instead of that of the city (Asher), and the mention of a city among districts is improbable. The best way out of the difficulty is to adopt the reading “Geshurites” found in Vulg., Syr. and Ar., and approved by Then., Winer (R. W. I. 414) and Ewald. This misreading might easily have gotten into the text. This Geshur cannot, however, be the district whose inhabitants, “Geshurim” = “bridgemen,” appear in the south of Palestine in connection with Philistia (Jos_13:2), and are mentioned along with Girzites and Amalekites (1Sa_27:8); nor can it be the little kingdom of Geshur which belonged to Syria (2Sa_15:8), and there formed an independent State (2Sa_3:3; 2Sa_13:37; 2Sa_14:23). From this latter is to be distinguished (against Keil) a district of the same name which (Deu_3:14 sq.; Jos_12:5 sq.) with the region of the Maachathites on the west formed the border of the kingdom of Bashan and at the same time touched Gilead. But the Maachathites dwelt on the southwestern declivity of Hermon, at the sources of the Jordan (so Jerome). We shall therefore have to look for the Geshurites (whose district is named also in Jos_13:11 along with both Gilead and Hermon) together with the Maachathites south of Hermon in the upper Jordan-region on both sides of the river. That this district is to be distinguished from the independent “kingdom” of Geshur in Syria is clear also from Jos_13:13 : “ the children of Israel drove not out the Geshurites and the Maachathites, and Geshur and Maachath have dwelt among Israel to this day,” whence it appears that it belonged to the Israelitish territory. The name Geshur (Bridgeland) it doubtless received from the numerous crossings that connected the two banks of the Jordan (Winer, Thenius).—And for Jezreel—this district called after the city of the same name, the scene of the great battle in which Israel succumbed to the Philistines, was the great fruitful plain (τὸ μέγαπεδίον, 1Ma_12:49; Jos., Ant. XV. 1, 22 u. s.) whose recovery must have particularly occupied Abner.—To these three great regions, which are mentioned in geographical order, are added, going from north to south (with the preposition עַל “over”), the tribe-territories of Ephraim and Benjamin.—He made him king over Ephraim and Benjamin, these tribes, which had not yet been conquered by the Philistines, holding no doubt to the House of Saul.—And over all (the rest of) Israel, that is, over all that country which afterwards formed the kingdom of Israel (Then.).
2Sa_2:10-11. Duration of Ishbosheth’s reign over Israel and of David’s in Hebron.—Forty years old was Ishbosheth when he became king over Israel.—The words: over Israel connect themselves with and take up the closing words of 2Sa_2:9 : “and over all Israel.” The following: and he reigned two years, might therefore be understood of his reign over all Israel excluding Judah, the words “over Israel” being naturally supplied from the context. Abner, in fact, on account of the wars necessary to conquer from the Philistines at least the three regions mentioned in 2Sa_2:9, could only gradually establish Ishbosheth’s royal authority, and could not make him king over all Israel till after the clearing of those districts. It may well be supposed that this reconquering process took five and a half years. This explanation (Ewald, Bunsen, Keil) sets aside the seeming discrepancy that arises when we compare the statements that Ishbosheth was king two years, and that David reigned in Hebron over Judah seven years and six months; and it yet remains beyond doubt that Ishbosheth’s elevation to the throne was nearly synchronous with David’s anointment as king over Judah, and his murder (2 Samuel 4), up to which he was king, with the anointing of David as king over all Israel. Ishbosheth occupied the throne as long as David was king over Judah; but he was only two years king over Israel, which he could really become only after the gradual expulsion of the Philistines. However, instead of this explanation the reading of Thenius (which, it must be confessed, does some violence to the syntax) commends itself as better: he takes the passage from “but the house of Judah” to the end of 2Sa_2:11 as parenthesis, and renders: and when he had reigned two years (only the house of Judah followed David, and the time that David was king in Hebron over the house of Judah was seven years and six months), then went out Abner, etc. The harmonistic attempt of S. Schmid, Cler. and others who hold that David reigned two years over Judah till the murder of Ishbosheth and then further five and a half years over Israel in Hebron till the conquest of Jerusalem, is in direct contradiction with the words (2Sa_2:11): David reigned over Judah seven years and six months. Equally untenable is the view that the two years of Ishbosheth’s reign were the time of quiet till the outbreak of the war with David, during which Abner played the chief part (Grotius)—for Ishbosheth was king till his murder after Abner’s death.—[Wellhausen connects 2Sa_2:10 b with 2Sa_2:9, and throws out 10 a as chronologically wrong, and 2Sa_2:11 as interrupting the narrative. It seems probable that 10 a and 11 are parenthetical chronological statements; but they are not on that account to be rejected; they may be regarded as explanatory insertions by the editor of the book. As to the chronology, there is no objection to be made to 2Sa_2:11, which is well supported (1Ki_2:11), and the two years of 2Sa_2:10 is reasonably explained by Ewald as above stated by Erdmann, or if the numeral be incorrect, this merely leaves doubtful the duration of Ishbosheth’s reign (as Saul’s in 1Sa_13:1), and does not invalidate the clause. Exception is, however, specially taken to Ishbosheth’s age as here given, forty. The context. it is said, represents him as a youth or child, and moreover, as probably Saul’s youngest son, he must have been several years younger than Jonathan, who was the oldest son, and Jonathan seems to have been nearly of the same age with David, about thirty, when he died. To this it may be answered that Ishbosheth need not have been much younger than Jonathan (especially if Saul had more than one wife), that Jonathan may have been twelve years older than David without bar to their friendship, that Jonathan may easily at the age of forty-two have left just one infant child (2Sa_4:4), and that Saul might have been a husband and a father at the age of twenty-one, and, dying a stout warrior at the age of sixty-three, have left a son of forty-two. There is no difficulty in these suppositions single or combined. But if the number forty be incorrect, this does not affect the genuineness of the clause. The editor thought it well to insert here these chronological statements at the beginning of the narrative of the war between the house of Saul and the house of David. It is quite possible, but by no means certain, that the numerals have been lost or corrupted by copyists. See “Text, and Gram.”—Tr.]
2Sa_2:12 sq. From 2Sa_2:12 on is related how Abner, after actually establishing Ishbosheth as king over Israel, begins the conflict against David in order to subject Judah also to Ishbosheth. He could not have undertaken this war, if he had not finished the war against the Philistines for the establishment of Ishbosheth’s authority over Israel, so that he knew that he was secure on that side. It is to be noted that David had at no time and in no way planned or begun hostilities against Ishbosheth. Rather he was forced into war by the latter through Abner. From Mahanaim, where Ishbosheth’s headquarters had hitherto been, Abner advanced with his army against David to Gibeon (the present Jib in the western part of Benjamin, five miles north of Jerusalem) in order thence to march southward on Hebron to attack David.—[Bib. Com.: To go out is a technical phrase for going out to war.—Tr.]
2Sa_2:13. Though David had no hostile designs against Ishbosheth, he was yet fully prepared against such a foreseen attack.—[Some hold less well that war was already going on between the two princes.—Tr.]—To Ishbosheth’s army under Abner he opposed a force under Joab. Joab, the son of David’s sister Zeruiah (1Ch_2:16), had no doubt already, as his brother Abishai (who was with David during his persecution, as David’s family also, 1 Samuel 22, came to him for protection against Saul), had a military training with his uncle, and taken a prominent position among his warriors; else he would not now appear as the chief leader of David’s forces. In the roll of heroes in 2Sa_23:8 sq. his name is not given, probably because he already then stood above them all as General, as we may conjecture from 2Sa_23:18; 2Sa_23:24 (Vaihinger in Herzog VI. 712). As General-in-chief he appears in the official lists, 2Sa_8:16; 2Sa_20:13.—The two armies met at the pool of Gibeon, David having hastened to anticipate Abner’s attack on the territory of Judah, and to carry the war into Ishbosheth’s territory. The pool of Gibeon is the “great water” mentioned in Jer_41:12; there is still in Jib (the ancient Gibeon) in a cave a copious spring [forming a large reservoir], and not far beneath [on the side of the hill] the remains of an open tank which Robinson (II. 353 sq. [Am. ed. 455 and ii. 256]) saw, one hundred and twenty feet long and one hundred feet wide, about equal to the pool of Hebron. Comp. Tobler, Topographie von Jerusalem II. 515 sq. [and Smith’s Bib. Dict., Art. Gibeon.—Tr.]. The armies encamped at this pool opposite one another, the one on this side, the other on that side.
2Sa_2:14-16. To avoid a bloody civil war and perhaps also to escape personal conflict with his near friend (2Sa_2:22) Joab, Abner proposes to Joab to decide the contest by a duel between individual warriors (“young men,” נְעָרִום, comp. 2Sa_2:21) put up on both sides. This word “play” (שִׁחֵק) is used of children in the street (Zec_8:5), of beasts in the sea (Psa_104:26), and so here of warlike play, = to wrestle, but not to denote a game of arms for entertainment (Ew.), but a serious battle-play to decide the matter for both armies (comp. 1 Samuel 17) as the result (2Sa_2:16) shows.—Joab accepts the proposal immediately, a sign that it was agreeable to him. Twelve warriors from each side, the number probably derived from the number of the Tribes, meet in single combat on one side of the pool. The “went over” is to be understood of one party only, while the preceding arose refers to both.—[The “went over” refers from the wording to both parties; probably they met at some intermediate point.—Tr.]—And they seized every man the head of his fellow, that is, they rushed on one another, in order by the stunning seizure of the head the more quickly and thoroughly to finish the struggle. It is not necessary (Then. and Ew. after Sept.) to supply “his hand” after “man” (“they thrust each his hand on the head of his opponent”) in order to get a verb for “his sword” [Eng. A. V. inserts “thrust”]; there is no need to repeat the verb “seized,” for we may without forcing render: and his (every one’s) sword in the side of his opponent! The rapidity with which, at the same time with the seizure of the head, the sword entered the adversary’s side is vividly set forth by the absence of the verb, it being logically necessary to supply merely the word “was.”—And they fell together.—This result shows the embittered feeling of the young men, but also their military skill and training.—[Bp. Patrick understands that only the twelve Benjaminites were slain; but it was clearly a mutual slaughter, the twenty-four fell dead. Bib. Com. cites the strikingly similar combat of the Horatii and the Curiatii; as the Alban Mettius there urged the desirableness of avoiding bloodshed because the two people had in the Etruscans a common powerful enemy, so might Abner have here urged the same argument in reference to the Philistines (Livy I. 25).—The hair was often worn long in those days; but it was a custom also to cut the hair (and sometimes the beard) before going into battle, that the enemy might not have a hold thereby.—These single combats still occur among the Arabians.—Tr.]—The place (of combat) was called (by the people in consequence of this result).—Field of knives (or edges) (חֶלְקַת הַצֻּרִים). The narrative indicates that this name was connected immediately with what was peculiar in the occurrence, namely, the mutual synchronous slaughter by the edge of the sword, so that they fell down together. To this corresponds the meaning of צוּר, “knife, edge” (comp. Eng. knife), which is found also in Psa_89:44, and is established from the ground-idea of the Arabic stem by Fleischer in Delitzsch’s Comm. on the Pss. in loco (2 vols., 1859–60). Thenius after the Sept. (τῶν ἐπιβούλων, “the plotters”) renders field of adversaries (drängerfeld, ח׳ הַצָּרִים); but this does not answer to the characteristic fact that occasioned the name, which was not the mutual attack, but the mutual slaughter with swords. Thenius’ objection to the rendering: “field of edges”—that it would apply to every place of combat—holds rather against his own translation. Ewald’s rendering: “field of the artful” (צָדִים) unwarrantably introduces the notion of “artifice” into the affair, and changes the Heb. text, which is supported by all the versions. Vulg.: ager robustorum, Aq., Sym.: κλῆρος τῶν στερεῶν, “field of the strong,” a rendering derived from the signification “rock” (which also belongs to the Heb. word), as if the rock-like firmness of the combatants (which, however, is not specially mentioned in the narrative) were here indicated.—[Bishop Patrick follows the Vulg. in the translation of this name, Syr., Philippson, Bib. Com. (which, however, also suggests “field of sides,” צִדִּים) give it as Erdmann. Chald. has “possession of the slain.”—Tr.]
2Sa_2:17-25. In consequence of the undecisive result of the single combat, a general and fierce battle between the two armies, which issues in the defeat and flight of Abner. To the bitterness of the bloody duel answers the violence of the general conflict that arose the same day, which is described as “very sore” (2Sa_2:17). Its result, in allusion to the single combat, which had not proved decisive, is straightway given: Abner and his army were beaten.—In 2Sa_2:18-23 we have a very vivid and interesting description of a special battle-scene or rather pursuit. In this scene the three nephews of David come forward, Joab, Abishai (comp. 1Sa_26:6 with 2Sa_16:9; 2Sa_18:2; 2Sa_21:17; 2Sa_23:18) and Asahel, who are expressly described as sons of Zeruiah (as Joab in 2Sa_2:13) in order to indicate the prominent part taken in this battle by the family of David. 2Sa_2:18. Asahel, distinguished for agility and swiftness, and therefore compared to a “gazelle in the field” [Eng. A. V.: wild roe], see Pro_6:5.
2Sa_2:19. He pursues Abner in order by conquering the General to strike the decisive blow that must end the battle.—He turned not to the right hand nor to the left from following Abner, pressed hard and straight on him.
2Sa_2:20. Asahel was doubtless already known to Abner, comp. 2Sa_2:22. Abner’s speaking supposes that Asahel had almost overtaken him, and might now infer from his silence that he would surrender himself prisoner.
2Sa_2:21. Abner’s address to Asahel is based on the supposition that the latter is anxious only for the glory of making a prisoner and for booty.—Take his armor,20 that is, after having slain him.—[Such was the custom; see Homer for example.—Tr.]
2Sa_2:22. Abner speaks again, since Asahel will not desist from the pursuit. He gives as reason for his exhortation that he wishes to spare Asahel’s life, and not, by slaying him, make a deadly enemy of his brother Joab, with whom, therefore, he must previously have stood in friendly relations (Thenius). “From regard and former friendship to Joab, he was unwilling to kill the young hero” (Keil), [who was also “probably but a stripling and no fit antagonist for so great a warrior” (Bib.-Com.).—Tr.]—How should I lift up my face? that is, present myself with a good conscience before him. [Bp. Patrick not so well: “because Joab was a fierce man, and would study revenge.”—Tr.]
2Sa_2:23. Asahel, however, did not desist from pressing on Abner, who, not wishing to kill him, was compelled to defend himself, and so, not with the front part of the spear, which was designed for war, but with the hinder part, which was stuck into the ground (1Sa_26:7), and therefore no doubt was furnished with a sharp edge (perhaps of metal) smote him in the abdomen so that it came out behind in his back, and he fell dead on the spot. It hence appears that Asahel pressed violently on Abner, who was defending himself with the point of the spear, which must have been very sharp. In proof that there was a lower metallic point to spears, Böttcher cites Hom. I. vi. 213; x. 153; xiii. 443; Herod. vii. 41.—[On the translation “abdomen” instead of “fifth rib,” see “Text. and Gram.”—Tr.] This place, too, where Asahel fell, received importance among the people from the general mourning over the young hero. This is pathetically and vividly described by the single expression: “Every one that came to the place stood still,” comp. 2Sa_20:12.
2Sa_2:24. The pursuit continues with all the more violence. The two brothers Joab and Abishai follow Abner till the evening. At the same time the locality (now unknown) where the pursuit ended, “the hill Ammah in front of Giah on the road to the wilderness of Gibeon,” is stated with precision; an evidence of the exactness of the narrative. The wilderness of Gibeon lay east of Gibeon in the tribe of Benjamin.
2Sa_2:25. The “children of Benjamin,” as the nearest tribesmen, who must have been most interested for the kingdom of Ishbosheth. They gathered themselves together from the dispersion produced by flight into one body after Abner on a hill, that is, to protect Abner, and from this more favorable position to defend themselves.—[Bib.-Com.: Abner’s skill and courage in rallying his followers to a strong position in spite of so crushing a defeat. On the text of 2Sa_2:24-25, see “Text. and Gram.”—Tr.]
2Sa_2:26-28. On Abner’s appeal to Joab the conflict is straightway stopped, and the pursuit on Joab’s part ceases. A truce is concluded. Abner’s first word: Shall the sword devour forever? expresses decided aversion to this bloody combat. The second question: Knowest thou not that it will be bitterness at last? points not to outward destruction, but to the empoisoning and brutalizing (the necessary result at last of such a war) of the feeling that the members of a people, and especially God’s covenant-people, ought to cherish towards one another. Just at this moment the bitterness had reached its highest point, and the result of the continuation of the war would necessarily have been bitter and sullen despair on the part of the Benjaminites and an increase of military fury in the army of Judah. Vulg.: “Dost thou not know how dangerous is desperation?” The third question is a pressing demand to Joab to suspend hostilities immediately and agree to a truce. Joab answers Abner with an oath, in which he partly charges him with the blame of the day’s bloody struggle, partly affirms his own perfect willingness to cease hostilities without following up his victory. The first כִּי = “surely” (imo), the mark of emphatic asseveration in an oath, Ew. § 330 b; comp. 1Sa_14:44; 1Sa_20:3; Gen_22:16 sq.; 1Ki_1:29 sq.; 2Sa_2:23 sq., where, as here, it follows real oaths and introduces their contents. [This first “surely” is not in the Eng. A. V.—Tr.] If thou hadst not said this, surely then.—The second “surely” (כִּי), strengthened by “then” (אָז) as elsewhere by “now” (עַתָּה), Num_22:29; Gen_43:10; 1Sa_14:30, takes up the first in order to bring out more expressly and strongly what would then have happened. What Abner said is his proposition for the single combat (2Sa_2:14), which resulted in this obstinate battle. Yea verily, then had the people gone up—that is, returned (Niph. of עָלָה in reflexive sense “get up,” Ew. § 123 b). There would then have been no fraternal war. Thenius (after Syr. and Ar.) explains: If thou hadst not (now) spoken (about a truce), then surely in the morning, (namely to-morrow) would the people have been led back. But 1) The “to-morrow” is not in the Hebrew, and 2) Joab’s answer would then amount to nothing, as it was then evening, and a return on the next morning was a matter of course. To our interpretation Thenius objects that Abner’s proposal of a duel was meant for good, and the two armies had originally marched out with intention to fight; but this objection is of no force against that interpretation, which follows the original word for word, for Joab means to say simply: if thou hadst not by that challenge given the signal for the battle, which, as a matter of fact, continued the whole day, then early in the morning one side would have retreated before the other, and the battle would not have occurred. Joab herein assumes that Abner, with the disposition which he has just expressed, would have avoided the battle if he had not excited it by his well-meant arrangement of the duel, and in his whole address and his bearing to Abner it may be seen that he (Joab) would not have made the attack, and that his march against Abner was simply to protect the territory of Judah. We must read between the lines: but for thine unfortunate word, which has had such results, we two should have avoided the battle. Here is to be noted what is indicated in 2Sa_2:12 as to the personal relation of Abner to Joab, and how afterwards (chap. 3) Abner passed from “the House of Saul” to David’s side. [Vulg., Lightfoot, Patrick, Philippson agree with Erdmann in the interpretation of this clause—Bib. Comm. with Thenius. A common explanation is: even if thou hadst not spoken (for a truce), the pursuit would have ceased to-morrow morning. This answer would not (as Erdmann declares) be meaningless, for it was by no means otherwise certain that the battle would not have been continued the next day. Moreover the phrase “from the morning” might be understood of the following morning. Two facts seem to favor this latter interpretation: 1) the phrase “from after their brethren,” repeated by Joab after Abner, would naturally have the same meaning in both cases, “desist from pursuit;” 2) the form in which Joab couches his answer, that is, an oath, better refers to something which lay in his power, not the non-occurrence of a battle that day, but the cessation of the battle going on. Joab would then say (agreeably to the context): I did not design to continue the battle, but, if you had said nothing, my purpose was to withdraw my troops in the morning—the context showing (as in Exo_29:34) that the following morning was meant.—Tr.] 2Sa_2:28. Joab straightway causes the trumpet to sound the signal “Halt! Arms at rest!” The army halts, the pursuit is discontinued, the battle is ended.
2Sa_2:29-32. The withdrawal of both armies from the scene of battle, and the loss on both sides.
2Sa_2:29. Abner and his men marched through the Arabah21 (that is, the valley or plain of the Jordan) from the south northward, having marched from the battle-field first directly eastward towards Jericho. The distance from the entrance into the Jordan-plain (to reach which point, however (2Sa_2:3-4), cost them some hours) up to the point where they crossed the Jordan to go to Mahanaim, was so great that it took them at least the whole night to pass through the Arabah. They marched “the whole night,” not from fear of pursuit (for the pursuit was discontinued and a truce concluded), but probably to avoid the heat of the day. After crossing the Jordan they traversed “all the Bithron.” The word “all” forbids us to understand here a city—it is therefore not Bethoron (Aq., Vulg.), apart from the fact that this lay in the opposite direction north-west of Gibeon—but it must mean a district beyond the Jordan, probably a mountain-gorge or a plain on the Jabbok between the Jordan and Mahanaim, which lay on the Jabbok. These specific geographical statements also about Abner’s return-march show the historical exactness and value of the narrative.
2Sa_2:30. At the same time Joab began his return-march “from after Abner (who was withdrawing),” as it is vividly described. Not till the whole force was assembled for the return was a muster held in order to learn the loss. Only nineteen men and Asahel were missing from David’s army. [Among these nineteen some reckon the twelve that fell in the single combat.—Tr.]
2Sa_2:31. The Benjaminite loss, on the other hand, was much greater, “360 men dead,” as might easily be determined by counting the slain. Joab had in his army only veteran “servants of David,” tried by many severe battles and privations, while Abner led into the battle the remains of the army that was beaten by the Philistines at Gilboa, who moreover in previous battles with that people “might have been still more weakened and discouraged” (Keil). The disproportion in the losses “may, however, have been due also in part to the character of the ground,” comp. 2Sa_2:25 (Then.). [On the apparently corrupt text of this verse see “Text. and Gramm.”—Tr.]
2Sa_2:31. Asahel is buried on the march back in the burial-place of his father at Bethlehem, which lay only a little to the left of the direct road to Hebron. “They went the whole night thence,” and came at break of day to Hebron. Gibeon is distant from Hebron about 26 miles; they might therefore have gone from Gibeon to Hebron in one night, even if they stopped on the way to bury Asahel, which need not have taken much time (against Then.). [However, the text says only that they went all night from Bethlehem to Hebron, fifteen miles. They had previously marched from near Gibeon to Bethlehem, after having attended to the duties incident to the close of a battle.—Tr.]
2Sa_3:1-6. Further general and summary account of the long duration of the conflict between the houses of David and Saul and their different fortunes.
2Sa_3:1. And the war was protracted between the house of Saul and the house of David.—The former stands first because the attack came from it. From the account of the particular incident at Gibeon, where the contest assumed the form of open war, which was suddenly ended by the two generals, the narrator turns to the summary description of the condition in which the two houses from now on found themselves in respect to the contest, notwithstanding the discontinuance of external war. While this long-continued struggle lasted, outward hostilities were not renewed [at least there were no pitched battles—Tr.], Ishbosheth lacking courage and energy therefor, Abner, as his bearing (chap. 2) towards Joab showed, having no special interest in continuing the bloody strife, and David, as before, so now holding back from attack, since, though he had power and courage to maintain his claims, he yet hoped to gain his promised royal authority over Israel, not by his own military power, but only by the interposition of the Lord. Further is related the fortune of the two houses during the long contest.22 David grew stronger and stronger.23—David’s advance in strength means, however, not the increase of his family (Keil), but of his adherents, of the number of those that recognized him as king over all Israel, and came forward as supporters of his authority over the whole country, as is fully and clearly narrated in 1Ch_12:23 sq. On the other hand the house of Saul grew weaker and weaker in consideration and power. The reason of this was Ishbosheth’s incapacity for royal rule and Abner’s afterwards related defection from the house of Saul. During the time of struggle he was the only person that sought still to maintain this house (2Sa_3:6), and it rapidly sank and disappeared when he went over to David. 2Sa_3:1 and 2Sa_3:6 are therefore connected; 2Sa_3:1, according to this view, not only continues the preceding chapter (Then.), but at the same time begins a new section (2Sa_3:1-6) which forms a transition to the narrative from 2Sa_3:7 on, in which is related how David’s elevation to the throne of all Israel was prepared by the sinking and disappearance of the house of Saul under his last son.—The statement (2Sa_3:2-5) concerning David’s family during his residence in Hebron, and the sons there born to him certainly interrupts the progress of the narrative (Then.); for it is not to be connected with 2Sa_3:1 as being a factual proof of the strengthening of David’s house (Keil). But it is quite in place here, since it is in keeping with the habit [of the biblical writers] of inserting at the beginning or at a turning-point of the history of the reign of each king, information about his house and family. Comp. 1Sa_14:49-51; 2Sa_5:13 sq.; 1Ki_3:1; 1Ki_14:21; 1Ki_15:2; 1Ki_15:9. The same list of the sons born in Hebron, with the names of their mothers, is found in 1Ch_3:1-3. The two first are the sons of the two wives Ahinoam and Abigail (1Sa_25:42 sq.), whom he brought with him to Hebron. On Amnon see chap. 13. The Prep. “to” (so the Heb. לְ) in these cases, where a corresponding noun is to be supplied, expresses immediate belonging [property], as “a song of (לְ) David;” so here “son to (or of, Germ. von) Ahinoam,” comp. Ewald, § 292 a.
2Sa_3:3. The second son is called Chileab, in Chron. Daniel; he had perhaps two names (Keil). [The name Chileab is suspected by Wellhausen to be a collateral form of Caleb (see the two in the Heb.), while Bib. Comm. thinks it a copyist’s erroneous transcription of the first letters of the following word. The Midrash derives it from כלה אב = “exactly his father,” the name indicating his likeness to David against those who said that he was the son of Nabal. Similarly the name Daniel, “God has judged me,” is said to refer to God’s judgment on Nabal. These are all conjectures, and the relation of the two names is involved in obscurity.—Tr.] The third, Absalom (called in 1Ki_15:2 Abishalom), son of Maachah, daughter of king Talmai of Geshur. This was a small independent kingdom in Syria. See 2Sa_15:8, comp. 2Sa_2:9. Perhaps this marriage of David with a foreign un-Israelitish princess had a political ground. Comp. 1Ki_3:1, Solomon’s marriage with a daughter of Pharaoh. The origin of the three wives, Haggith, Abital, and Eglah, whose sons were Adonijah, Shephatiah, and Ithream, is not given. The last is strangely described in an especial way as “David’s wife.” Bertheau (on 1Ch_3:3) holds that the unknown and un-described Eglah is so called for the sake of a fuller conclusion; but Thenius justly remarks against this reason that Haggith and Abital also are otherwise wholly unknown. Thenius’ suggestion that Michal originally stood in the text is opposed by the fact that with the exception of the Cod. Vat., which has Aigal, the correctness of the text-reading is supported by all the witnesses. Probably this in itself superfluous addition is made in order to give a fuller conclusion by this epithet which suits each of the six women (Berth., Keil). [On this reading see “Text. and Gramm.—Tr.]
2Sa_3:6 resumes 2Sa_3:1 in relation to the continuance of the conflict between the two houses, and the statement: Abner showed himself strong (=a strong support) for the house of Saul, concludes the period during which the house of Saul was able through Abner to maintain itself against the house of David. In contrast therewith follows now the narrative of the events which, in consequence of Abner’s ceasing to work for it, through Ishbosheth’s unwise conduct, farther and farther depressed the house of Saul; comp. 2Sa_3:1 b. So 2Sa_3:1-6 form the bridge to the following history (from 2Sa_3:7 on).
HISTORICAL AND THEOLOGICAL
1. David’s personality, bearing and doing after Saul’s death, and the consequent turn of his life towards the fulfilment of his call to the theocratic kingdom, show in all points, as here detailed in the prophetic narrative, absolutely free, trustful and humble dependence on the will of God, as it has up to this time shown itself as the foundation of David’s life-development, and a determination of conduct solely by the carefully sought, distinctly apprehended and clearly recognized divine decision, as it had before been obtained by him at many important and difficult moments (1Sa_19:19; 1Sa_22:5; 1Sa_23:2; 1Sa_23:4; 1Sa_23:10; 1Sa_23:16; 1Sa_30:8). That this was accomplished here also through the Urim and Thummim is not doubtful; for the high-priest with the ephod was with him, while nothing is said of a prophet in his retinue, apart from the fact that the expression “he inquired of the Lord” cannot be applied to a prophet; it cannot, therefore, be supposed that David received a declaration from a prophet.
2. David’s pathway from Ziklag to Hebron, till he gained the crown of Judah, and thence passed to that of Israel, is the way of the Lord. For 1) he asks concerning the will of the Lord, which way he shall go (2Sa_2:1), humbly subjecting his will to that of the Lord, in his heart relying firmly on the Lord’s decision, which could be only for his good, and seeking by repetition of his question to obtain a clear and secure knowledge of the way he is to go. 2) He goes the way appointed him by the Lord (2Sa_2:2-3) in unconditional obedience towards His command, in the faithful discharge of his duties towards all about him, who had hitherto shared all sufferings with him, and in joyous reliance on the further help of the Lord. 3) He finds in this way appointed by the Lord after the cross the crown, and mounts up from lowliness to glory (2Sa_2:4). 4) He pauses on this way, which has led him to royal honor, in order quietly to wait in patience till the Lord direct him to go forward to the final goal, the kingdom over all Israel, and in order to unfold the noble royal virtues in which he proves himself the Anointed of the Lord (2Sa_2:5-7). 5) He advances on the same way according to the Lord’s direction to ward off the attack of the adversary (2Sa_2:8-13), to bloody war, into which he is drawn against his will (2Sa_2:14-23), to splendid victory over his opponents (2Sa_2:25-32), and to the attainment of increasing power and glory in respect to the sinking house of Saul.
3. Grace (חֶסֶד) and Truth (אֱמֶת) are the fundamental attributes of God, which set forth His relation to the people of Israel as the covenant-people; grace is the special exhibition of His love, by which Hebrews 1) chooses the people, 2) establishes the covenant with them, and 3) in this covenant-relation imparts favor and salvation; truth is God’s love unchangeable and continuing over against the people’s sin, love that 1) does not suffer the choice of free grace to fall, 2) maintains the covenant, and 3) fulfils uncurtailed the promises that correspond to the covenant-relation. Comp. Exo_34:6; Psa_25:10.
4. Every human work well-pleasing to God, wrought out of genuine love and truth, is a reflection of God’s love and truth, of which the heart has had experience, an offering brought to the Lord, the impulsion to which has come from this inwardly experienced love and truth, an object of God’s love and truth which repays with blessing and salvation, and of men’s honoring recognition in respect to its ethical value.
5. Invocation of the Lord’s blessing (2Sa_2:5) presupposes the presence of the conditions under which alone this blessing can subsist.
HOMILETICAL AND PRACTICAL
2Sa_2:1 sq. Faith’s inquiry of the Lord. 1) Whereon it is founded; a) Upon an entire looking away from human prudence and wisdom; b) Upon unconditional trust in the divine love and faithfulness, and c) Upon previous experiences of His gracious help. 2) What sort of answer it finds; a) A certain decision, which puts an end to all doubt; b) A definite direction which way to go; c) A safe security that this way leads to the goal.
2Sa_2:1-4 a. From Ziklag to Hebron—the way of humility from the depths to the heights. 1) After humble subjection to sore trials, which the Lord had imposed, (“after this,” 2Sa_2:1). 2) After humble inquiry of the Lord’s will as to the way he must further go. 3) In humble submission to be directed and guided by the Lord in the way appointed for him. 4) In humble and patient expectation of the fulfilment of His promises.
The way of faith through cross to crown. 1) How it is surely found (2Sa_2:11), a) inquired for of the Lord; b) pointed out by the Lord. 2) How it is confidently pursued, a) under the guidance of the Lord’s hand; b) in communion with those united in the Lord (2Sa_2:2-3). 3) How it is joyfully completed, a) at the goal set up by the Lord; b) under the direction of faithful human love, the instrument of the Lord’s love (2Sa_2:4).
2Sa_2:4-7. Faithful love to our neighbor in time of need. 1) How it is in a noble and unselfish manner shown and attested amid the misfortune of our neighbor (2Sa_2:4 b). 2) How it is blessed by God in the manifestation of His grace and the attestation of His faithfulness (2Sa_2:5-6). 3) How it is honored by men through thankful recognition and righteous requital (2Sa_2:6). 4) How it is exalted in itself to a stout heart and to great joy (2Sa_2:7).
[2Sa_2:6. “And now the Lord do kindness (grace) and truth unto you.” See points for the homiletical discussion of this text in “Hist. and Theol.” No. 3.
2Sa_2:1-13. See outline of a sermon in “Hist. and Theol.” No. 2.—Tr.]
2Sa_2:8-32. God’s judgment in war: I. How the divine decision falls: 1) Against him who has begun the war unrighteously, a) to fight out a pretended right; b) to extend an assumed power and dominion; c) in conscious resistance to God’s right and command. 2) For him who has been innocently drawn into it, a) to repel injustice; b) to defend His righteous cause; c) to uphold God’s command and righteousness. II. How men should submit to this divine decision: 1) The conquered have to bow in humility under God’s hand, and to abandon the war, a) in order to avoid further bloodshed; b) to ward off further mischief; c) to preserve the people from spiritually and morally running wild. 2) The conquerors must, a) in the course of victory and honor stop immediately with self-denial when the Lord commands it; b) give the conquered the hand of peace when they ask a cessation of hostilities on the ground of the divine decision which has been reached, and c) testify to the readiness for peace which they have felt, and against the unrighteousness which has constrained them to the conflict.
2Sa_3:1-6. By justice divine are decided All conflicts that men have divided. 1) What comes from God, alone can last; 2) What stands against God, soon is past.24
2Sa_2:1. Cramer: When the righteous are oppressed and have stood the test, God leads them by a right way that they may go to a city of habitation, Psa_107:7; so let us wait patiently for the right time, Heb_2:3; Psa_55:22. Osiander: A Christian should never undertake anything without good forethought and effort to learn God’s will from His word, and should often seek to strengthen his faith therefrom, Psa_119:105.—Berl. B.: David rests not in all the illuminations and promises he has before received, but only in the will of God, and looks to the divine nod and glance, the truest and only guide for tranquilly trusting souls. Thereby the soul remains free in all things from selfishness and vain joy. [Henry: He doubted not of success, yet he uses proper means, both divine and human. Assurance of hope in God’s promise will be so far from slackening, that it will quicken pious endeavors.—Tr.].
2Sa_2:3. Cramer: Faithful friends, proven in time of need, are a great treasure. Starke: When God gives us prosperity, we should cause this also to be shared by those who have shared with us in distress. [Hall: Thus doth our heavenly leader, whom David prefigured, take us to reign with Him who have suffered with Him.—Tr.].
2Sa_2:4. Osiander: The hearts of subjects are in God’s hand, and God can incline them so that they must love their rulers. What God has promised is sure to come at last. After enduring sufferings thou shalt receive the crown of life, 2Ti_4:8.—S. Schmid: Praiseworthy deeds always get their praise and their reward even among men, although they are not performed to that end, but from love to righteousness.
2Sa_2:6. Cramer: By gentleness and friendliness rulers may easily win the hearts of their subjects, and also quiet much contention, Jdg_8:2.
2Sa_2:7. J. Lange: Kings derive their kingly majesty immediately from God, but also mediately from their subjects.—F. W. Krummacher: People gained here the conviction that this man, unmoved by the lower affections of revenge and malice, knew how to forgive and to forget, and that all the wrong and injustice he had experienced had not been able to darken for him in his predecessor the dignity and sacred-ness of an Anointed of the Lord. Besides, this conduct of David’s made on the people the decided impression that they might expect of him a humane rule, since he would reckon even the most trifling and insignificant praiseworthy thing that might happen anywhere in the land to be worthy of grateful recognition and consideration.
2Sa_2:8-9. Cramer: The whole life of pious men is and remains a continual school of the cross. In them holds good the saying: Must not man be always in strife on earth? Job_7:1. [So Luther. Similarly Conant: Has not man a term of warfare on the earth?—Tr.].—S. Schmid: Carnal prudence and pride is never willing to submit itself to God’s will, but will always oppose itself, Exo_5:2. = 2Sa_2:10. Schlier: He wore the crown that had been promised him, but the cross also did not yet cease for him. Still he must persevere and wait till the whole kingdom fell to him, still he must now also bear patiently whatever new burden was allotted to him.—Berl B.: When he came into possesssion of his kingdom, even yet he remained quiet awhile, without considering how he might increase it, because he cast all this care upon Divine Providence. He thus shames the behaviour of those spiritual men, who when they recognize that God wishes to do something through them, are constantly making attempts and all sorts of beginnings to see whether they may perhaps achieve the work, and are never willing in patience and self-forgetfulness to wait on God, until God Himself performs His will. The hour must come itself, and so it must simply be waited for.
2Sa_2:12. Starke: A Christian must not let his courage sink because when he has gained a victory in a good cause, unexpectedly new obstacles and hindrances are found.—Schlier: When a king takes the sword in an ambitious spirit, and wishes only to subjugate other peoples in order to extend his dominion, that is an unrighteous war, and woe to all the princes who in base ambition set at stake the blood of their people!—A bad prince, who wilfully conjures up war upon his land. But also shame upon the prince who would not help his people when wrong is done them. A righteous war is a royal duty, from which no prince can venture to withdraw, even if it were fraternal war! It may have come hard enough to David to take up arms against his brothers, and yet he could not do otherwise. God the Lord had Himself given the arms into his hand.
2Sa_2:13-32. Cramer: Bloodthirsty warriors count men’s blood as water, and have their pastime in it, but to God that is an abomination. Schlier: In such times there is only one consolation, namely, that the Lord sits as ruler, and that we should accept the war, if there is one, from the hand of the supreme Lord of war, that we should not regard what princes and kings of the earth do and design, but see in war the chastening rod of divine wrath, which visits the sins of the peoples even through the horrors of war.
2Sa_2:18-19. Cramer: Let no one rely on the powers of his body, for the race is not to the swift, Ecc_9:11
2Sa_2:23. Lange: Bravery is certainly very far different from foolhardy temerity. [Hall: Many a one miscarries in the rash prosecution of a good quarrel, when the abettors of the worst part go away with victory. Heat of zeal, sometimes in the indiscreet pursuit of a just adversary, proves mortal to the agent, prejudicial to the service. Henry: See here (1) How often death comes upon us by ways that we least suspect. Who would fear the hand of a flying enemy, or the butt end of a spear? (2) How we are often betrayed by the accomplishments we are proud of. Asahel’s swiftness, which he presumed so much upon, did him no kindness, but forwarded his fate.—Tr.]
2Sa_2:24 sq. Schlier: The bloodshed was at an end, the horrors of fraternal war were over, the victory had been won by David, who had begun the war in the name of the Lord, and now from the Lord had also received the victory. For of this we should be certain: victory comes from the Lord. As surely as the Lord our God is no dead but a living God—as surely as He sits in government and orders everything as the Almighty God, so surely must it also be true that victory comes from the Lord, Psa_20:8
2Sa_2:24-26. Cramer: A wretched wisdom when one grows prudent only with losses. Therefore in the beginning think of the end. [Henry: See here (1) How easy it is for men to use reason when it makes for them, who would not use it if it made against them ! (2) How the issue of things alters men’s minds! The same things which looked pleasant in the morning, at night looked dismal.—Tr.].
2Sa_2:27. It is an honor to a man to stay out of contention; but they who love it are altogether fools, Pro_20:3.
2Sa_2:28. Starke: Even he who has been injured by another should show himself ready to be reconciled to the other if he desires forgiveness, Mat_5:5
2Sa_2:30-31. Cramer: Prosperity should be used reverently and with moderation, lest we fly too high.—God punishes in war the sins of both parties.—2Sa_3:1 sq. Roos: What is not devised, done, collected and set up in God’s name, has no permanence. God in His holy wrath is the fire that consumes such a thing, however specious it seems; on the contrary, what He wills and approves, is through His good pleasure obtained, advanced and made strong.
[2Sa_2:11. David at Hebron: 1) His choosing the place by divine direction (2Sa_2:1). And we can see that it was a fit place. The city of Abraham, Caleb and the Levites—a city of refuge—the principal town in David’s tribe, and somewhat remote from Saul’s tribe—and David had taken pains to conciliate its inhabitants (1Sa_30:31). Divine directions are seen to coincide with true human wisdom, wherever we sufficiently understand the facts. 2) His “apprenticeship to monarchy.” Through several previous years he had been in a course of providential preparation for reigning; and now he begins to reign on a small scale. He has occasion to learn a) from the apparent failure of wild schemes (2Sa_2:5 sqq.), b) from open hostility, long continued (2Sa_2:12 sqq.; 2Sa_3:1), c) from the base cruelty of his trusted commander (2Sa_3:27). Amid all these he grew in popularity and strength (2Sa_3:1; 2Sa_3:36). The lessons e learned were especially, to be prudent (2Sa_2:5 sqq.; 2Sa_3:28), and to be patient (2Sa_2:11; 2Sa_3:1). 3) His founding a family, (2Sa_3:2-5). a) To have sons born to him is the joy of any man, especially of a monarch, b) But here polygamy was already paving the way to sore family dissension. c) And three of these sons born at Hebron, Amnon, Absalom, Adonijah, were destined to bring wretchedness and shame on their father and his house, and ruin on themselves. O the mingled hopes and fears with which a father must look on his little children!—Tr.]
[A Sunday school address. 2Sa_2:18-23. The rash young prince. 1) He had a shining gift, 2Sa_2:18. (In ancient warfare, more were often slain in the pursuit than the battle; and so swiftness of foot was important to a warrior). 2) He was ambitious—pursuing the distinguished general of the enemy. 3) He had decision and perseverance—turning not to the right or left, and yielding to persuasion. 4) He fancied himself superior to an old man—a common and natural, but grave fault in the young. (The old man at length killed him with ease, in mere self-defense). 5) He was slain as the penalty of self-confidence and rashness—besetting sins of many gifted youth.—Tr.]
Footnotes:
[22] הָלַךְ with Vb. or Adj. (1Sa_2:26) indicating progressive increase. Ges. § 131, 3, Rem. 3.
[23] חָזֵק is not=חָזָק “strong” (Böttcher on Exo_19:19), but Partcp. or Verbal Adj.=“strengthening” (neuter), as נָּדֵל (1Sa_2:26).
[24][This rhyming in propositions and division is a somewhat common practice in Germany.—Tr.]
[1][2Sa_2:2. On the fem. form (כרמלית) here given in some MSS. see notes on 1Sa_27:3; 1Sa_30:5.—Tr.]
[2][2Sa_2:3. Sept. reads “the men,” which better accords with Greek and Eng. idiom (Erdmann so has it in the Exposition), but hardly calls for a change in the Heb. text. Further on Sept. omits the verb “did bring up,” thus attaching the noun “men” to the verb of the preceding verse. The Syr. also has difficulty with this sentence, making the Hiphil into Qal, and inserting “and David” at the beginning of the verse, so as to read: “and David and his-men were with him; and David went up and the men of his house, and they abode in Hebron.” These readings seem to substantiate the Heb. text, only they had וְעָלָה instead of הֶעֱלָה, which the Sept. then omitted as superfluous. The Heb. Hiphil is preferable because it introduces a new statement, while the Syr. merely repeats.—Tr.
[3][2Sa_2:4. So Erdmann, Philippson, Maurer; but Wellhausen declares it to be an impossible construction in prose. If not impossible, it is unusual and hard, and the simple rendering of the Syr. and Vulg.: “the men of Jabesh-Gilead buried Saul,” commends itself, except that, as this is probably the answer to a question: “who buried Saul?” we should expect the subject “the men of Jabesh-Gilead” to be put as the principal and essential part of the answer. The true form of the sentence is not apparent.—Tr.]
[4][2Sa_2:6. The Fut. rendering is found in Sept., Sym., Vulg., and the idea “requite” in the two last; but the context (with the present text) points to the Pres., and it is better to render the Heb. verb (עשׂה) uniformly. Against Thenius Wellhausen insists that the אֶעֱשֶׂה cannot be rendered as Pres. (this would require עשׂיתי), and, since the Fut. does not accord with the הַזּאת, he would for the latter substitute תַּחַת, and render: “I will do you good because (= in place that) ye have done,” etc. (so the Vulg.), which certainly gives a more appropriate sense, though the rendering of Thenius (and Erdmann) is not impossible.—Tr.]
[5][2Sa_2:9. The literal rendering of the Prep. (אֵל) is here (with Erdmann) in these three cases retained, in contrast with the following עַל, “over,” because an error of text does not here seem probable, in spite of the fact that ancient and modern translators (without exception, as far as I know) neglect the difference. Erdmann attempts in the Exposition to point out the difference of meaning between the two Prepositions in the connection.—Instead of “Ashurites” many read “Geshurites.”—The last word of the verse כֻּלּה presents an example of a 3 pers. masc. suffix (הֹ) usually considered to be archaic for וֹ; the fem. pointing (כֻּלָּהּ) would be possible, if “Israel” were considered in its national unity, or as a land.—Tr.]
[6][2Sa_2:10. אַךְ “only, however,” but the rendering “only” would here be ambiguous.—Tr.]
[7][2Sa_2:10. 2Sa_2:10-11 are variously handled. Erdmann inclines to follow Thenius in regarding 10 b and 11 as parenthesis, Wellhausen regards 10 a and 11 as interpolations, connecting 10 b with ver.12. The difficulties in the figures do not prove ungenuineness of the text, since these may be corrupted by copyists, and the summary chronological statements are natural and in accordance with the manner of our Book. The better view is that the Redactor has inserted as summary statement in his narrative either 2Sa_2:10-11, or 10 a, 11. The objection to Thenius’ view (which connects 10 a with 12) is that 10 a is clearly the ordinary formula for the length of a king’s reign and his age at his accession, and therefore an independent sentence. See the remarks on 1Sa_13:1.—Tr.]
[8][2Sa_2:13. The use of the Acc. suffix and also the adv. יַחְדָּו is remarkable, since either (as expressing the idea of concurrence) would seem to exclude the other. We should expect either simply: “they met them at the pool,” or “they met at the pool together.” The present text may have arisen from the combination of the two constructions.—Tr.]
[9][2Sa_2:15. The ו is either appositional, = “namely,” or it indicates that Ishbosheth had other soldiers besides Benjaminites.—Tr.]
[10][Ver 16. Some insert (after Sept.) the word “hand” (יָדוֹ) after the first verb and read: “they laid every man his hand on the head of his fellow, and his sword into his fellow's side,” on which see Erdmann. Böttcher adopts this reading, only he puts the Aramaic form (which he supposes to be popular) איד instead of the Heb. יר, in order to account for its falling out after אִישׁ. This supposition of an Aramaic reading is somewhat forced, and the Heb. is intelligible without the insertion of the word “hand,” which is found in no other ancient version.—Tr.]
[11][2Sa_2:16. This word of doubtful meaning is properly left untranslated in Eng. A. V. The various proposed renderings are discussed by Erdmann.—Tr.]
[12][2Sa_2:23. חמֶשׁ. Not one of the ancient VSS. renders this word “fifth rib,” Sept. “loins” (ψόα), Syr. “breast,” Chald. “side of the loins.” Vulg “inguen;” among moderns only Cahen maintains it, after Rashi and the Talmud (Sanhedrin 49, a). Gesenius and Fürst connect the word with a root (found in Arabic), meaning “to be fat or strong.”—Tr.]
[13][2Sa_2:24. To the reading of the verse Wellhausen objects: 1) that a way is stated to be the goal of the pursuit; 2) that the pursuit, starting from Gibeon (2Sa_2:16), nevertheless ends on the way to Gibeon: 3) that the name Giah is unknown and suspicious. He therefore substitutes גֵּי, “ravine,” for גּיח, supposing that the scribe designed to locate the hill Ammah appropriately by a valley; but as the combination “valley of the way” thus obtained gives no sense, he finally throws out the גֶּי and reads: “opposite the way of the wilderness” (remarking very justly that roads in Palestine, being unchangeable, answered as well as rivers for topographical definition). Here this generally acute critic has made difficulties for himself. For 1) the pursuit ends not on a road, but at a hill on a certain road; 2) the pursuit is not said not to have reached Gibeon, but to have reached a point on the road to the wilderness of Gibeon, which may have been of considerable extent; 3) as to Giah, many otherwise unknown names occur once in the Old Testament. It is not necessary to suppose that the hill of 2Sa_2:25 is identical with Ammah in 2Sa_2:24, or to change the אֶחָת into אַמָּה or something else.—Tr.]
[14][2Sa_2:27. Literally: “at that time from the morning.” The second כִּי, rendered in Eng. A. V. “surely,” is better taken as repetition of the first, the Conj. introducing the clause, = that, and usually omitted in English.—Tr.]
[15][2Sa_2:31. The text here is corrupt; but it is not easy to restore it. The Chald. follows the Heb. word by word; the Vulg. inserts the Rel. Pron.: “three hundred and sixty who also died;” the Syr. omits the verb “died” in 2Sa_2:31, and inserts it (Sing.) at the end of 2Sa_2:30. Literally the Heb. reads: “smote of Benjamin, etc., three hundred and sixty men, they died.” Not only is the syntax impossible, but also the addition of the statement that the smitten men died is unusual, being involved in the word “smite” (according to the Heb. usage). The simplest course would be to omit the word “died,” and read “smote.… three hundred and sixty men.” Perhaps a marginal explanation has here gotten into the text (Wellh.).—Tr.]
[16][2Sa_2:32. Some MSS. insert בְּ before בית לחם.—Tr.]
[17][2 Sam3:2. Kethib is Pual, Qeri Niphal. For an example of the latter see 2Sa_14:27. The text form may be Perf. Pual, וֶיֻלְּדוּ; but some prefer to regard it as Impf., וַיֻּלְּדוּ for וַיְיֻלְּדוּ as the Pual Partcp. occurs without the preformative מ.—Tr.]
[18][On Hebron (twenty miles south of Jerusalem) see the books of travel and Bible-dictionaries. Stanley has given in his “History of the Jewish Church,” Vol. I., App. II., an interesting account of the visit of the Prince of Wales thither in 1862. Bib. Com. calls attention to the unusual phrase “cities of Hebron,” as if Hebron were the name of a district, the common designation of dependent towns being “villages” or “daughters” (Jos_15:36; Num_21:25). No doubt the name of the city Hebron attached itself to the surrounding district.—Tr.]
[19]Sept. has אֲשֶׁר (= quod) after לֵאמרֹ, and the latter is omitted by Vulg.; Thenius hence supposes that לֵאמדֹ got into the text by mistake (through careless looking) for אֲשֶׁר, and that the latter, being added by way of supplement in the margin, thence got into the wrong place in the text. [See “Text, and Gram.”—Tr.]
[20] חֲלִצָתוֹ, not exuviæ, “spoil” [so margin of Eng. A. V. and Bib.-Com.—Tr.], from חָלַע, “to strip off,” since then the suffix would be meaningless, but Armor from חָלַץ, “to gird” (from חָלָץ, “loins”), Niph.: “to arm one's self for battle,” Num_32:21; Num_32:27; Num_32:29 sq.; Jos_6:7 sq.; Isa_15:4; comp. with Jer_48:41.—Sept.: πανοπλἰα αὐτοῦ.
[21][On the Arabah (which is in general the deep gorge of the Jordan, extending from the sea of Kinnereth (Gennesaret) to the Gulf of Akabah), see Smith’s Bible Dict. s.v. and Stanley’s Sinai and Palestine, 481.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv5, 8, 9, 12, 14, 19 David sent messengers unto the men of Jabesh-gilead--There can…
David sent messengers unto the men of Jabesh-gilead--There can be no doubt that this message of thanks for their bold and dangerous enterprise in rescuing the bodies of Saul and his sons was an expression of David's personal and genuine feeling of satisfaction. At the same time, it was a stroke of sound and timely policy. In this view the announcement of his royal power in Judah, accompanied by the pledge of his protection of the men of Jabesh-gilead, should they be exposed to danger for their adventure at Beth-shan, would bear an important significance in all parts of the country and hold out an assurance that he would render them the same timely and energetic succor that Saul had done at the beginning of his reign.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 3, 4, 6, 7, 8, 9, 10, 12, 13, 14, 16, 17, 18, 21, 22, 23, 24, 26, 27, 29, 30, 32 DAVID KING IN HEBRON, AND ISHBOSHETH KING IN MAHANAIM,…
DAVID KING IN HEBRON, AND ISHBOSHETH KING IN MAHANAIM, 2Sa_2:1-11.
1. After this — After his lamentation over the death of Saul and Jonathan.
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Inquired of the Lord — By the urim of the priest Abiathar. Compare 1Sa_23:9-12.
Shall I go up — David knew that he was to be king, but how to attain the throne he knew not. He had no unholy ambition, and in matters of so great responsibility he wished Jehovah to guide him.
Hebron — The ancient city of the patriarchs. See on Gen_13:18, and Jos_10:3. It was inexpedient for David longer to abide in the land of the Philistines, and Hebron, because of its peculiarly sacred associations and its central position in the tribe of Judah, was a most appropriate place for David to begin his reign. But it should be observed that, though he received divine counsel to go up to Hebron, he was not divinely advised to receive the kingdom from a single tribe. See note on 2Sa_2:4.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 6, 7, 8, 9, 10, 12, 13, 14, 15, 16, 17, 18, 21, 22, 23, 24, 25, 26, 27, 28, 29, 32 Ch. 2Sa_2:1-7. David anointed King over Judah at Hebron.…
Ch. 2Sa_2:1-7. David anointed King over Judah at Hebron. His message to the Gileadites
1. after this] After the defeat of Israel and the death of Saul and Jonathan, David saw that the way was clear for the fulfilment of God’s promise that he should be king. Still he desired divine direction how to act in this crisis. He therefore “inquired of the Lord” by means of the Urim and Thummim through the High-priest Abiathar. See notes on 1Sa_10:22; 1Sa_23:6.
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Unto Hebron] The central position of Hebron in the tribe of Judah, its mountainous and defensible situation, its importance as a priestly settlement and an ancient royal city, the patriarchal associations connected with it, combined to render it the most suitable capital for the new kingdom, while the North was held partly by the Philistines, partly by Saul’s adherents. In its neighbourhood moreover David had spent a considerable part of his fugitive life, and gained many supporters. See 1Sa_30:31, and note there.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 6, 8, 9, 12, 13, 14, 16, 17, 19, 24, 25, 26, 27, 28, 29, 30, 32 (1) Enquired of the Lord.—At this important juncture of…
(1) Enquired of the Lord.—At this important juncture of affairs, David’s first care is to know the Divine will. His inquiry was, doubtless, made through the high priest Abiathar, as in 1Sa_23:9-10 (comp. 2Sa_22:20; 2Sa_23:1; 2Sa_23:4). The answer definitely directed him to go up to Hebron.
Hebron is one of the most ancient cities of the world (built “seven years before Zoan in Egypt,” Num_13:22), long the residence of Abraham (Gen_13:18), and the place where he and Sarah, Isaac and Jacob, were buried. Its original name was Kirjath-arba (Gen_23:2; Jos_14:15, &c). It is situated in a valley among the hills of Southern Judea, at a height of nearly 3,000 feet above the Mediterranean. It is about twenty miles S.S.W. from Jerusalem, somewhat more than this N.E. of Beersheba, and about fifteen miles E.S.E. of the Philistine town of Gath. From Ziklag, where David had been living, it was distant about thirty-eight miles. It has always been famous for its vineyards, and its grapes are still considered the finest in Southern Palestine. The valley in which it is situated is probably the “valley of Eshcol,” from which the spies brought the great “cluster of grapes” to Moses in the wilderness (Num_13:23). It was a priestly city (Jos_21:10-11), and the most southerly of the cities of refuge (Jos_20:7). Here was the home and the throne of David for the next seven and a half years (2Sa_2:11; 2Sa_5:5). The larger part of the land, since the recent defeat, was in the power of the Philistines; and Hebron, on account of its situation at the far south, and its strategical strength, as well as its sacred associations, was a peculiarly fitting place for the beginning of David’s reign.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 3, 4, 5, 8, 9, 10, 12, 13, 14, 16, 17, 18, 19, 23, 24, 25, 26, 27, 29, 30, 32 Unto Hebron. As soon as David had assuaged his…
Unto Hebron. As soon as David had assuaged his grief, his thoughts would naturally turn towards his country. Fuller news would reach him every day respecting the movements of the Philistines, who, after so decisive a victory, would quickly overrun all the central districts of Palestine, where the battle had been fought. And very bitter must David"s feelings have been. Had he continued in Israel, he and his six hundred men would now have hastened to the rescue, and all the braver warriors of the land would have gathered round them. As it was, he was too entangled with the Philistines, and too much distrusted by the northern tribes, to be of much use. Still, we learn from 1Ch 12., that brave men did continually swell the number of his followers. Detachments of the tribes of Gad and Manasseh, instead of joining Saul at Gilboa, went to David as he withdrew to Ziklag. And while he remained there a considerable body of men from Benjamin and Judah came to him under the command of Amasa, David"s nephew. So numerous were they as to alarm David, who went out to meet them, fearing lest they had come to betray him; and glad was he to hear their answer, "Thine are we, David, and on thy side, thou son of Jesse." Thus even as it was, his forces daily grew more numerous; for "from day today there came to David to help him, until it was a great host, like the host of God" (l Chronicles 12:22). But there was no national acknowledgment. With his numbers thus continually increasing, David was encouraged to make some attempt for the deliverance of Israel; but his position was one of serious danger. Great was the risk, but he knew where to go for guidance, and determines, therefore, to put the matter into God"s hand. He summons Abiathar with the ephod, and, in the presence of his captains, asks for permission to go up to some city of his own tribe. The answer is favourable, and Hebron is the city selected. It was a place of ancient sanctity, was well situated in the mountains of Judah for defence, and as the Philistines bad not yet invaded that region, but probably would soon try to ravage it, the people would be sure to welcome the presence of one who brought with him a powerful body of trained men.
Vers. 1-7. The facts are:
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1. David, knowing that time was come for action, and being in doubt as towhat movement would further the end in view, seeks guidance of God.
2. Not only does he obtain sanction to enter Judah, but is even instructedto make Hebron his headquarters.
3. Entering the district around Hebron with his family and attendants, he is anointed by the men of Judah over the tribe of Judah.
4. Being informed of the kind and valiant act of the men of Jabesh-Gilead, (1Sa_31:11-13) David sends them a message of thanks, and assures them of the Divine blessing and of his own grateful remembrance.
5. He also reminds them that the crisis in the affairs of the nation, in thedeath of Saul on the one hand, and his own elevation by the men of Judah on the other, required of them to be true to their reputation as men of courage. There are several themes suggested by these facts. Among them, consider
The beginnings of prosperity.
As the Second Book of Samuel introduces a turn of affairs in the national experience, so this second chapter introduces a turn n the personal experience of David. He passes from the bitter trials of the past, through the anguish depicted in the first chapter, into the more prosperous and easy circumstances of free public activity. Undoubtedly he was conscious of a sense of relief from burdens almost more than he could bear; (1Sa_27:1) and being naturally buoyant and hopeful in spirit, the hitherto restrained powers of his nature were now eager to manifest their energy. His day had come after a long night of waiting. The promises of the past were about to be fulfilled. Jonathan"s dream of his beloved friend being a more worthy successor than himself ("Pulpit Commentary," 1 Samuel, pp. 381, 82) was coming true. In one sense David had always, even during his exile and sufferings, been a prosperous man, for he was God s chosen servant, blessed with a good conscience and the favour of the Eternal; but now he was all that with the additional circumstance of being about to enter on a position of commanding influence among the people of God. We have a counterpart to David"s position at this juncture in some of the circumstances of our life; for in youth, in business, in Church work, and in national affairs we sometimes meet with a similar beginning of prosperity. In so far as the passage before us affords teaching on this subject, observe
I THE BEGINNING OF PROSPERITY IS A TIME OF PECULIAR DANGER. In reading the narrative of David"s trials on the one side, and of his prosperous circumstances on the other, we feel at once that in so far as his religious life is concerned there was far more hope of him under the former. The spiritual uses of adversity are very valuable, while on the other hand the spiritual dangers of prosperity are subtile and manifold. And likewise the transition from the one to the other is a time of peculiar danger. For David the occasion for dependence on God was not so obvious; and the demand for action would lay him open to mistakes and sacrifices of principle new in his experience. The dangers of such a time may perhaps be summarized thus. There arises a new and fascinating diversion of thought and feeling from God; a corresponding absorption of mental energy in the externals of life. The self-culture which consists in the watchful and constrained subordination of every feeling and motive to the will of God becomes somewhat relaxed. The free play of a much greater variety of feeling, passing out toward the attractive objects present in an opening success, lays us open to the insinuating flatteries of events, and the consequent encouragement to substitute expediency for stern principle. The presence or the prospect of a more abundant supply of material comforts cannot but give vitality to whatever of latent.power there may be in the lusts of the flesh. The conscious elevation which awaits us is sure to appeal to that deeply seated human pride which, when developed, looks on others with more or less of disdain, and in proportion as the human lot is now or prospectively free from care does the heart care less for the blessings of a future life. The youth passing from the restraints and discipline of years into the wider sphere of life, and so enjoying the first taste of freedom and of manly dignity, stands in a slippery place. Churches passing from the trials of persecution into the ease of toleration cannot be sure of the old fidelity. Nations springing into prominence may contract habits of indulgence and arrogance in strange contrast with their former self-control and devotion to duty. Private Christians when emerging from the struggles of their early convictions may cease to watch and pray as heretofore, and soon lose the vigour of their former faith.
II THE MORAL STRENGTH ACQUIRED DURING SEASONS OF PREPARATION WILL SHOW ITSELF IN CONTINUED DEPENDENCE ON THE GUIDANCE AND BLESSING OF GOD. Unquestionably David was a much stronger man, as a consequence of the protracted trials of past years, than he would have been had there been no waiting for the realization of hopes enkindled by the promise of God. (1Sa_16:13) In the spiritual sphere, as in the material, reserves of force are gathered, by the action of special laws, in view of a demand to be made at a later stage of development. David in the wilderness and caves, Paul in the retirement of Arabia, (Gal_1:17, Gal_1:18) other good men during seasons of discipline and culture, fulfilled the Divine law of acquisition of moral power prior to expenditure. And the reality of this acquisition in the case of David appeared at once in the promptitude with which, under all the distracting and diverting influence of a sudden elevation to importance, he acknowledges his need of the guidance and blessing of God. There is a natural necessity, not identical with true godliness, which causes men to turn to God in their troubles. It is the instinct of a genuine piety alone which prompts towards God when troubles cease and success begins. It is a blessed omen when men, on the dawning of their prosperity, and when flushed with the prospect of realizing long-cherished hopes, go straight to God, and in prayer both acknowledge his goodness and seek his special help for the occasion. Thus the subtile temptations and perils of the new circumstances are met by a wise use of that spiritual strength which bad been stored amidst the trying influences of adversity or deferred hope. No doubt the apostles during their early ministry, on and after the Day of Pentecost, were giving out some of the spiritual power gathered into their nature during the three years of discipline and restraint under their visible Lord; in like manner men who go forth to successful encounter with evil owe much to the spirit trained to honour God in all things.
III THE HOPE OF COMING PROSPERITY, WHEN MODERATED BY PIETY, INDUCES CAUTION AND CONSIDERATION FOR OTHERS. Not only is continuous prosperity very perilous to man"s higher life, but the prospect of it, after a season of trial, is likely to be charged with elements of danger which only a well-nourished piety can neutralize. David could not but think much of himself now as a free man, an object of public interest, on the high road to affluence, and about to enter on activities that would render him the chief object of interest. There would thus arise a new and perilous self-consciousness. The sobrieties, caution, and self-restraint acquired in adversity might now seem to be virtues suited to a bygone time. A profound knowledge of the world and of self would correct this judgment; but still the risk would be considerable, for man at his best estate is morally weak. It is just here that a sincere, well-cultured godliness comes in as a support to the dictates of a purely moral judgment and the suggestions of expediency. The man after God"s own heart, because of being such a man, looks out on his opening prospects with a careful eye, and moves with as much caution and deference to a higher will as in the former days of trouble; and the comfort of his household, as well as the advancement to comparative ease and plenty of the men who had shared his sufferings, engage his thought, and they become the first partakers of the fruits of his improving fortunes (vers. 2, 3). The same moderating influence of piety is seen in the life of Joseph. The principle involved is taught by our Lord in his perfect freedom, even amidst growing honours, from self-absorption. With the measured step of sobriety he marches on to full dominion, and with tender regard for the welfare of all who have known the "fellowship of his sufferings." The same mind in us will tone down the dangerous excitement of successes, and induce a broad and generous consideration of the claims and requirements of others.
The following GENERAL LESSONS naturally flow from this subject as exhibited in the life of David:
1. The consciousness of our being God"s servants, living supremely toeffect his purpose in the world, gives great moral power to our conduct. David lived and moved as a "man of God." Blessed is he who can go forth daily with that conviction!
1. The assurance that God has a definite will in reference to our dailymovements is warranted, not only by philosophic considerations, but also by the record of his actual dealings with his servants. David, the "sparrow," and the "hairs" of our head are means of illustrating that nothing in our life
2. is too insignificant for Divine care, and therefore for matter of supplication. (Mat_10:29-31)
3. The true policy of man is another name for what is the will of God. Nodoubt in this case it was humanly expedient to go first up to Hebron; and because God knew it was best under the circumstances, he willed David to go. In the higher moral sphere, God"s will is not a judgment based on knowledge of circumstances; but, though absolute, yet it always coincides with true policy.
1. The means of ascertaining the main lines of right action are within reachof a good man. God speaks in providence, conscience, and his Word.
2. There is immense moral support to our action when we have deliberatelysought and have learnt the will of God. Firm is the step of such men, steady is their eye.
The uses of partial success.
David"s advancement to the throne of Judah was a great step towards the realization of the ideal which, ever since the day of his anointing, had drawn him on in the path of patient endurance; but it was far from being all that he wished. As compared with the understanding arrived at, and encouraged by all that God had said and done during the past years of exile, it fell below what he had a right to expect, for he was chosen of God to be ruler over the whole of the people; but, at the same time, it so far was satisfying that it became a pledge of still further advances till the original promise should be literally and in its entirety fulfilled. There is no indication here or elsewhere in the Psalms that David was vexed and fretful because he did not all at once succeed Saul as king of the entire nation. There were doubtless in the circumstances of the case sufficient pleas for an unfilial spirit to indulge in the language of disappointment; but the past discipline of this true child of God had manifestly wrought in him such confidence in the order of Providence, and such breadth of view with respect to Divine methods, as to render him deaf and indifferent to unhallowed suggestions. His cheerful acceptance of an instalment of fulfilled promise is in keeping with his former patient endurance of deferred hope.
I THERE ARE MANY CONVERGING LINES INVOLVED IN OUR SUCCESS IN THE SERVICE OF GOD. The true final success of David"s career lay in his becoming the beloved and honoured ruler of the entire chosen race. But a fact of this kind means the adjustment, over a considerable period, of countless subtile human relationships, the kindling of apparently divergent interests, and the physical removal of barriers by the action of natural causes directed by a controlling mind towards a single issue. Not only must Saul be put aside and Jonathan be rendered willing to give place to another, but the mass of the nation must be won. The hand that had won over Jonathan and removed Saul now operates silently on the hearts of the men of Judah David"s own kindred; and their recognition of him as king at Hebron was preliminary, in the order of Providence, to the acquisition on the part of David of the experience that would qualify for sovereignty over the entire nation, and to the gradual creation in the various tribes of confidence in his character and abilities, as also the gradual annihilation by a natural process of the interest which men very properly felt in surviving members of the family of Saul. As many lines converted on his reaching the throne of Judah, so this elevation was the opening up of new lines that would ultimately converge on the complete realization of the Divine purpose in his life. While absorbed in our own individual experience, we do not see how the line we have to follow is what it is because of being one of many terminating in a common issue. Later on we are able to take the position of a geographer, who surveying the watershed of a region, sees the convergence, after all the circuitous windings round rugged mountains and through wild gorges, of various watercourses into one calm and majestic stream. Thus we now interpret the lives of Jacob and Joseph, and, above all, the varied earthly experiences of our Saviour. We thus have warrant for believing that there are more forces working toward the goal of our life of godliness than we can at present trace. We ought to cherish faith in God"s silent action on the spirits of men for the furtherance of the ends for which we, as his servants, live and strive. David could obey, be patient and step forward when occasion offered; but meanwhile God could dispose the minds of Judah towards him, and educate the rest to recognize in due time his fitness to be their king also. The courses of nature are on the side of good men. The social world is not a chaos; there is a Power which subdues all things unto itself. This should comfort and strengthen us in all our efforts to see Christ recognized as King of kings.
II SUCCESS PARTIALLY ATTAINED IS BOTH A PLEDGE OF DIVINE FAITHFULNESS AND A CALL TO HIGHER AND MORE DIFFICULT SERVICE. The elevation to the throne at Hebron was certainly a great success in the long and weary, and, so far as David was concerned with Saul, bloodless conflict. It must have given to the act of anointing by Samuel a fulness of meaning hitherto not realized. The venerable records of God"s faithfulness to Abraham and Jacob after many a severe trial, which doubtless he was accustomed, at this period of his history, to read and meditate upon Psa_1:2; cf. 119:97, 99), were seen to be but counterparts of what he now could write. He had waited long; he had abstained from violent means and forced providences, and so could take heart and believe that the Lord forsaketh not his saints, but bringeth to pass that for which they wait. (Psa_38:1-4) And yet this partial success was to him the starting point from which he was to advance still further in the fulfilment of life"s purpose; it demanded of him more skill, more watchfulness, more caution, than ever. A new set of qualities would find scope for development; different and more subtile temptations would arise; the final triumph would depend on present use of partial success. Now, the case of David reigning at Hebron over part of the nation is the case of all who, like him, are engaged in maintaining the honour of God in a sinful world. What they have attained to, either in personal self-conquest or in subduing men to the obedience of faith, may be taken as pledge of the faithfulness that remains yet to be proved, while it opens up wider reaches of exertion and exposes to new and very dangerous forms of temptation. The history of the Church up to the fourth century, and its subsequent career till it recovered its tone in the time of the Reformation, furnishes abundant illustration of this double aspect of partial success. Our modern missionary achievements furnish distinct pledges of God"s faithfulness, but they impose further and very serious obligations with a view to consolidation, and at the same time expose us to peculiar temptations which find no room in the season of early enthusiasm and sturdy endurance, The same applies to our own personal religion and the bringing of our entire nature into subjection to Christ (Luk_10:17-20; 1Co_10:11, 1Co_10:12)
III SUCCESS PARTIALLY ATTAINED FURNISHES FACILITIES FOR GREATER ACHIEVEMENTS. The acquisition of Hebron as the seat of government, some twenty miles south, of Jerusalem, and situated among hills that rendered both defence and administration. more feasible, furnished solid ground for the expectation that some day the morn important city would become the centre of a greater kingdom. The memorable historic associations of the place (Gen_23:2-20; Jos_10:36 Jos_14:6-15 Jos_15:13, 14 21:11-13) could not but create in the mind of David the feeling that he was succeeding men who were substantially engaged in the same cause as himself, and who prospered therein. The natural position of the city, and the wise measures which thence would go forth for the government of a compact tribe, would naturally consolidate his power, and, in due course, issue in a contrast between his judicious rule and that of rivals in Israel, which would tend to break down prejudices against him, and give force to his claim when an opening occurred for his assumption of sovereignty over the twelve tribes. Using well his moderate gains, he would convert them into agencies for complete triumph. Herein is the law of solid advance. In the organic world higher and more beautiful forms are built up by means of the powers latent in the lower forms already in being. Mental life becomes wide in range and profound in thought by conversion of partial knowledge acquired into means of further development. Social weal may proceed by stages, in which for a time progress may seem to be checked; but the institutions and habits consolidated soon become points from which other, and better, are formed. The growth of the spiritual life of the Christian means the successive attainment of points of advantage, which, though far from satisfying the earnest soul who seeks to subdue all to Christ, yet render the subjugation of the entire man to the Law of Christ more easy and certain. Christian enterprise often lays hold of some Hebron, in the heathen world, or in the midst of our non-Christian civilization, and working thence, with memories of past success to cheer and encourage, gets nearer to the goal of all prayer and effort the bringing of the entire race into cheerful submission to Christ, the true King in Zion. Therefore, like David in Hebron, we all should gratefully accept what is vouchsafed as the reward of effort and patience, and apply our new resources and acquired position to higher issues.
An instructive episode.
The sacred narrative is in the main concerned with the great national events which point on to the coming of the permanent King in Zion; but here and there it introduces a personal incident, which forms a pleasing and instructive episode amidst the public transactions which are the staple of the history. So here, while describing the important facts connected with David"s elevation to the throne, and the consequent advance in the unfolding of the process by which at last the Christ should appear, the writer relates a circumstance of a more private character, and that both reveals noble qualities in David and sets forth truths of general interest. Observe, then
I THAT, IN A TRUE MAN, AFFAIRS OF STATE DO NOT EXTINGUISH THE MORE TENDER AND REFINED SENTIMENTS OF LIFE. TO become monarch by a people"s choice and in accordance with Divine purpose involves the pressure of heavy responsibilities, the absorption of energy in onerous duties, and the exposure of the spirit to manifold temptations to selfish aggrandizement. It is to the honour of David that he retained, amidst all these new and perilous conditions, his old tenderness of feeling and noble generosity. He found time and faculty for thinking lovingly of his once relentless but now buried foe, and for cherishing gratitude and respect for the men who had, at much personal risk, striven to pay honour to the dishonoured corpse (vers. 5, 6). He was not spoiled as a man of generous sentiments by becoming a king. He nourished private feelings amidst public cares. He would have the men of Jabesh-Gilead know how fondly he cherished the remembrance of their kindness to one now no more. How unlike many who have gained a throne through the disasters brought on rivals! How free, natural,.and simple the expression of feeling as compared with the formal courtesies which sometimes society requires toward even the detested dead! In these respects David is a type of the greater One, who, amidst all the cares of life, cherished in his heart only pure, kindly, generous feelings towards even those who by others would have been forgotten. In like manner it is well that we strive to keep the heart fresh and warm when promotion comes, or public affairs absorb, or temptations arise to be indifferent to the minor claims of life.
II THAT A TRUE MAN WILL EXHIBIT IN HIS CONDUCT THE SUPREMACY OF HIS LIFE"S SPIRITUAL PURPOSE. There is an obscurity in the exhortation sent to the men of Jabesh-Gilead arising from its laconic character (ver. 7). But, read in the light of what we know to have been David"s faith in the coming kingdom of God ever since the anointing by Samuel, it means this: "You are perplexed and anxious about the interests of the people of God and their future. Do not yield to that state of mind. Be true men; do your part as patriots in this time of change; for Saul, your master, is dead, and every man, therefore, should do his best for the common weal. I have been made king over one section of the people of God, and I, therefore, am in a position to do my part. Let us, then, work as brave men for the bringing on of the better time." Thus, in the but partial fulfilment of the prediction by Samuel, and amidst the private affairs of life, David cherishes clear and full faith in the onworking of the Divine purpose towards final realization. His destiny as king over all the chosen race, in God"s Name, was still the predominant thought. All along during those bitter days of exile and persecution the thought was uppermost, and nerved him with patient courage; and even now, when more than half the people did not want him to be king, he keeps the thought clearly in view. So was it with our Saviour. He came knowing he was to be Lord of all Head of a united people. "For the joy that was set before him in prospect of this endured the cross, and despised the shame;" and when only partially recognized as Lord by a few, he still had faith in the outworking of Divine purposes, and believed that to him "the gathering of the people" would be, and that there would be "one flock and one Shepherd." Those, also, who enter into the Saviour"s Passion likewise keep the spiritual purpose of life clear above all earthly things, and adjust the partial successes, the deferred hopes, and even the private intercourse of life to the one absorbing ideal. Blessed men, who thus see Christ"s final triumph before it is realized! What tone, elevation, and patience does it give to life!
III THAT TRUE MEN IN EXALTED POSITIONS GIVE TONE TO SOCIETY. During exile, David was at the head of a band of men, and now he became the ruler of a people with title of king. As leader and chief his spirit had influenced his followers. Now that he is king, the people told him of the men of Jabesh-Gilead burying Saul. Why? Was it that he might be revenged on men who had done honour to a persecuting enemy? Not thus had they learnt of their leader. They knew him of old as generous to Saul; (1Sa_26:9-12) they had heard his pathetic lament over Saul (ch. 1:17-27), and they were sure that he would be comforted in knowing how poor Saul"s corpse had been cared for. Obviously, the leader had given a nobler, more generous tone to men beneath him. In ordinary life, such men would have rejoiced in the death of a foe. It is doubtless true that the lone of society proceeds largely from the higher to the lower in position. A good monarch affects the peasant and the peer. The lower grades of society get their tone very much from what prevails in ranks above them. If our rulers and persons of position display kindliness, temperance, and piety, they do much. thereby to fashion the character of others. The same principle applies to thought. Ideas are wrought out by the highest minds, and gradually permeate the thinking of the undisciplined and uncultured. Hence the serious responsibilities of station!
HOMILIES BY B. DALE. Vers. 1-4. (ZIGLAG, HEBRON)
Divine guidance.
inquired of the Lord" (ver. 1). A new chapter in the life of David now opens. By the death of Saul and Jonathan the obstacles to his accession were, in part, removed. The time of patient waiting was gone, and the time for decisive action come. As he had not run before he was sent, so he did not expect, without running, to attain. But he would not take a step without the approval and direction of God. His inquiry pertained to the Divine purpose he was chosen to fulfil, and the Divine guidance he needed for its accomplishment. In this inquiry, as in his subsequent conduct and experience, he was a pattern to us; since there is forevery man a Divine plan and purpose of life, which he should seek to ascertain and strive to realize. Consider Divine guidance (in the way to a crown) as
I URGENTLY NEEDED. We are liable (like travellers in a strange country) to go astray from the right path and fall into danger.
1. This liability arises from many erroneous paths presented to our view; their attractive appearance and strong temptations. "There is a way which seemeth right unto a man, but the end thereof are the ways of death". (Pro_14:12)
1. And from the imperfection of our own nature; our ignorance, and our disposition to please ourselves rather than deny ourselves and please God. "O Lord, I know that the way of man is not in himself," etc.. (Jer_10:23)
2. It is evident from experience of past failures. David had taken many false steps. And there is no man but has reason to feel, in looking back over departed years, that his greatest folly has been to walk in the light of his own wisdom, and his greatest wisdom to depend upon the wisdom of God.
3. The need of it is specially felt by us when about to enter upon a new enterprise, or a course of action to which we are impelled by outward circumstances or inward conviction, but the exact nature of which is uncertain, or which is dependent for its success upon the disposition and cooperation of other persons.
II DILIGENTLY SOUGHT. Although the Urim and Thummim are gone, (1Sa_14:16-23 1Sa_23:1-12) yet:
1. There are certain means which must be employed for a similar purpose such as considering our own capacities and condition; listening to thevoice of conscience; seeking the advice of good men; observing the ways of Providence; studying "the Scriptures of truth;" and, above all, offering prayer to the Father "in the Name" of Christ.
2. And to their proper employment a right spirit is essential; viz. sincerity, docility, trustfulness, perseverance. Such was the spirit of David, as it appears in his psalms; and therefore, while Saul exclaimed, "God answereth me no more", (1Sa_28:15) he could say, "I sought the Lord, and he heard me". (Psa_34:4)
III GRACIOUSLY AFFORDED.
1. In various ways, in accordance with the means just mentioned, and especially by the Holy Spirit, who prepares the heart, teaches the meaning and application of the written Word, and produces impressions and impulses in harmony therewith. "Ye have an unction from the Holy One, and know all things" (1Jn_2:20; Joh_16:13)
2. Individually, and in a measure fully adequate to the requirements of the case and the capacity of profiting by it.
3. Certainly. As of old, so now. God is as desirous as he is able to lead us in the way wherein we should go, and he has given many faithful promises to this effect. "I will guide thee with mine eye". (Psa_32:8 Psa_37:23 Psa_48:14) "Thine ears shall hear a voice behind thee," etc. (Isa_30:21; Pro_3:6)
IV FAITHFULLY FOLLOWED. "And David went up thither" (ver. 2).
1. With humble obedience and entire dependence, as a child relying on thesuperior wisdom of his father.
2. Without hesitation, questioning, or delay.
3. With cheerfulness, zeal, and energy. It is always given with a practicalend in view.
V GRADUALLY CONFIRMED in the experience of him who obeys. "And his men... and they dwelt in the cities of Hebron" (ver. 3). God went before them and prepared their way, so that they met with a peaceable reception and found "a city of habitation.
1. The operations of Providence concur with the teachings of the Wordand the Spirit.
2. A stronger assurance of the Divine leading is possessed. "If any manwilleth to do his will," etc.. (Joh_7:17)
3. More light is given for further advancement. "Then shall we know, shallfollow on to know the Lord. His going forth is fixed like the morning; (Hos_6:3) and it will brighten on our path into the radiance of perfect day.
VI WIDELY BENEFICIAL. More especially it contributes to the good of those who are associated with him, and who, having shared his perplexity and distress, now share his prosperity. Those who are guided by God are thereby enabled and disposed to guide and bless others. (Num_10:3-9)
VII GLORIOUSLY TERMINATING. "They anointed David king" (ver. 4). And all who truly fulfil the Divine plan and purpose as David did (Act_13:22) are made "kings unto God," and receive exalted honour among men, increased power over them, and at length a crown of life, of righteousness, and of glory. But, alas! how many go stumbling through life without an aim, or only with one which is unworthy, and contrary to the will of God, and then sink into "the blackness of darkness forever"! "The wise shall inherit glory; but shame shall be the promotion of fools". D. (Pro_3:35)
HOMILIES BY G. WOOD Ver. 1.
Inquiring of God.
David had now arrived at a very important point in his career. Saul being dead, his way to the throne was cleared; but the next step to take was doubtful. Under these circumstances he adopted the course usual to him when in difficulty. He "inquired of the Lord," sought directions from him as to what he should do. The high priest, Abiathar, was with him with the, (1Sa_30:7) and by means of the Urim and Thummim could ascertain for him the Divine will. By this method, doubtless, he received directions to go into Judah and settle at Hebron; "and the men of Judah came, and there they anointed David king over the house of Judah." We cannot ask direction from God in the same manner as David, but, using the means available for us, we should imitate him in this respect.
I UNDER WHAT CIRCUMSTANCES WE SHOULD INQUIRE OF GOD.
1. It should be a constant practice. Part of our devotions every day should consist of endeavours to ascertain more fully and accurately the will of God concerning us, seeking of him guidance in all our ways, that we may know what the general commands of God mean for us in our position, in the practical details of our individual life.
2. The practice should be made special under special doubts and difficulties.
(1) When like David we have to make a choice on which much depends, and there is difficulty in choosing. When proposing to enter on a new enterprise, to form new connections (especially a lifelong alliance), to change our place of abode, etc. There will be reasons for and against, promises of good, possibilities of evil, in each direction. What shall be done? Inquire of the Lord.
(2) When we meet with perplexities in the inquiry after truth. It is not by mere logical processes that spiritual truth can be ascertained; from first to last we need guidance from above, and should earnestly seek it,
II How such INQUIRY SHOULD BE CONDUCTED.
1. By what methods. Where shall we find a Divine oracle to answer our inquiries?
(1) Reason and conscience will often (if we allow them free speech) give a response which at once commends itself as a Divine reply. If one course be morally right and the other morally wrong, one in manifest accordance with the laws of Christ, the other in plain opposition to them, there is no room for further question.
(2) Holy Scripture is to be consulted. Not in the way of bibliomancy, but by study of its revelations and precepts. The New Testament is especially the Christian"s vade mecum, from whence he may obtain all needful instruction as to the will of God.
(3) The providence of God. Courses to which we are prompted by the best desires may be seen not to be our duty, because ability and opportunity are wanting to pursue them.
(4) The counsels of wise and good men. Consulting them, our course will often become clear. Yet we may not submit blindly and slavishly to our fellow men.
(5) The commands of superiors. For children at home the will of their parents is the will of God; for servants, the commands of their employers; always supposing in both cases that what is enjoined is not clearly sinful.
(6) Withal and always, prayer for Divine guidance should be resorted to. "Show me thy ways, O Lord; teach me thy paths". (Psa_25:4) By direct influence on the minds and hearts of those who seek him, God becomes their Guide. His Spirit leads those who are willing to be led by him.
2. In what spirit. A simple and sincere desire to know and do the will of God. In opposition to pride and self-will, and double-mindedness. Many seek counsel of God as the advice of men is often sought. They virtually make up their minds before they inquire, and "make it a matter of prayer" in order that they may obtain a feeling of the Divine approval of the course they have chosen. Not avowedly, not consciously, is this done. But "the heart is deceitful," and never shows its deceitfulness more than in such cases. (comp. Eze_14:1-5; 2Th_2:10-14)
III MOTIVES TO SUCH INQUIRY.
1. Our ignorance. "The way of man is not in himself: it is not in man that walketh to direct his steps". (Jer_10:23) Human affairs are socomplex, appearances so deceitful, men often so untrustworthy, our vision so limited, that we may well desire and shall wisely yield ourselves to the guidance of God.
2. The right and power of God to direct us. As supreme Ruler, as perfect in knowledge, wisdom, and goodness.
3. His promises. (see Psa_25:12, Psa_25:14; Jam_1:5) Especially thegreat promise of the Holy Spirit to all who ask of God this unspeakably great and precious gift. (Luk_11:13)
4. The blessedness of being divinely led. In present wisdom, holiness, and happiness, and in eternal life.
5. The certainty of fatal darkness and stumbling to those who do not inquire of God. (see Jer_13:16; Joh_12:35) G.W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 3, 5, 8, 12, 26, 28, 29, 32 And it came to pass after this, that David…
2Sa_2:1-32
And it came to pass after this, that David inquired of the Lord.
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Strength and weakness
David's sense of dependence upon God!
1. His passive patience is exquisitely touching, and presents such a contrast to his recent unsettled haste of spirit. We shall find this quiet restfulness characterising his triumphant hours. Not inertness and supineness--active dependence. Not sloth--that marked his faithless hours--but a calm restfulness, betokening living faith. He makes no effort to secure the throne, and yet every hope concerning it he has ever nourished is moving toward fruition. Had his eye rested upon the human side, he was well able to make the forward movement. By nature a man of quick decision and quicker action, his valiant men would urge him to move towards Jerusalem. Instead of any such movement, he stays to inquire of the Lord (2Sa_2:1).
2. Additional emphasis is given to this view of David's state of heart in the tone of his prayer: Shall I go up into any of the cities of Judah? not selecting the city. Being of the tribe of Judah, it rises to his lips to ask if he may be among his own people. Do we not often ask advice, with deepest emphasis when we see not our way? It is strong faith, genuine humility, which submits our choice to Divine over-ruling.
3. How simple the record I So David went up thither. How much the record covers! Prompt obedience and unfaltering trust. This is the way to move towards the consummation of Divine purposes--to obey Divine commands unhesitatingly. I made haste, and delayed not to keep Thy commandments (Psa_119:60).
4. The consequences of sin remain long after the sin itself is forgiven. David's sojourn among the Philistines bore fruit after many days--fruit that was bitter to the taste. For David to ally himself with the Philistines could bring only pain and weakness. To-day the believer marries the worldling, the child of God takes into partnership the child of the world. Ziklag experiences are repeated all too surely around us. Prompted to the deed by personal jealousy or fear of losing his position, Abner sets up as king Ishbosheth, Saul's son (2Sa_2:8). To this the western tribes agree;--their fear lest David's compact with Philistia be yet undissolved largely minister.
(H. E. Stone.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On vv1, 12
CHAPTER I I
BEGINNING OF DAVID'S REIGN AT HEBRON.
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2Sa_2:1-7.
THE death of Saul did not end David's troubles. nor was it for a good many years that he became free to employ his whole energies for the good of the kingdom. It appears that his chastisement for his unbelieving spirit, and for the alliance with Achish to which it led, was not yet completed. The more remote consequences of that step were only beginning to emerge, and years elapsed before its evil influence ceased altogether to be felt. For in allying himself with Achish, and accompanying his army to the plain of Esdraelon, David had gone as near to the position of a traitor to his country as he could have gone without actually fighting against it. That he should have acted as he did is one of the greatest mysteries of his life; and the reason why it has not attracted more notice is simply because the worst consequences of it were averted by his dismissal from the Philistine army through the jealousy and suspicion of their lords. But for that step David must have been guilty of gross treachery either in one direction or another; either to his own countrymen, by fighting against them in the Philistine army; or to King Achish, by suddenly turning against him in the heat of the battle, and creating a diversion which might have given a new chance to his countrymen. In either case the proceeding would have been most reprehensible.
But to his own countrymen he would have made himself especially obnoxious if he had lent himself to Achish in the battle. Whether he contemplated treachery to Achish is a secret that seems never to have gone beyond his own bosom. All the appearances favoured the supposition that he would fight against his country, and we cannot wonder if, for a long time, this made him an object of distrust and suspicion. If we would understand how the men of Israel must have looked on him, we have only to fancy how we should have viewed a British soldier if, with a troop of his countrymen, he had followed Napoleon to the field of Waterloo, and had been sent away from the French army only through the suspicion of Napoleon's generals. In David's case, all his former achievements against the Philistines, all that injustice from Saul which had driven him in despair to Achish, his services against the Amalekites, his generous use of the spoil, as well as his high personal character, did not suffice to counteract the bad impression of his having followed Achish to battle. For after a great disaster the public mind is exasperated; it is eager to find a scapegoat on whom to throw the blame, and it is unmeasured in its denunciations of anyone who can be plausibly assailed. Beyond all doubt, angry and perplexed as the nation was, David would come in for a large share of the blame; his alliance with Achish would be denounced with unmeasured bitterness; and, probably enough, he would have to bear the brunt of many a bitter calumny in addition, as if he had instigated Achish, and given him information which had helped him to conquer.
His own tribe, the tribe of Judah, was far the friendliest, and the most likely to make allowance for the position in which he had been placed. They were his own flesh and blood; they knew the fierce and cruel malignity with which Saul had hunted him down, and they knew that, as far as appearances went, his chances of getting the better of Saul's efforts were extremely small, and the temptation to throw himself into the hands of Achish correspondingly great. Evidently, therefore, the most expedient course he could now take was to establish himself in some of the cities of Judah. But in that frame of recovered loyalty to God in which he now was, he declined to take this step, indispensable though it seemed, until he had got Divine direction regarding it. "It came to pass, after this that David inquired of the Lord saying. Shall I go up to any of the cities of Judah? And the Lord said unto him. Go up. And David said. Whither shall I go up? And He said. Unto Hebron." The form in which he made the inquiry shows that to his mind it was very clear that he ought to go up to one or another of the cities of Judah; his advisers and companions had probably the same conviction; but notwithstanding, it was right and fitting that no such step should be taken without his asking direction from God. And let us observe that, on this occasion, prayer was not the last resort of one whom all other refuge had failed, but the first resort of one who regarded the Divine approval as the most essential element for determining the propriety of the undertaking.
It is interesting and instructive to ponder this fact. The first thing done by David, after virtually acquiring a royal position, was to ask counsel of God. His royal administration was begun by prayer. And there was a singular appropriateness in this act. For the great characteristic of David, brought out especially in his Psalms, is the reality and the nearness of his fellowship with God. We may find other men who equaled him in every other feature of character - who were as full of human sympathy, as reverential, as self-denying, as earnest in their efforts to please God and to benefit men; but we shall find no one who lived so closely under God's shadow, whose heart and life were so influenced by regard to God, to whom God was so much of a personal Friend, so blended, we may say, with his very existence. David therefore is eminently himself when asking counsel of the Lord. And would not all do well to follow him in this? True, he had supernatural methods of doing this, and you have only natural; he had the Urim and Thummim, you have only the voice of prayer; but this makes no real difference, for it was only in great national matters that he made use of the supernatural method; in all that concerned his personal relations to God it was the other that he employed. And so may you. But the great matter is to resemble David in his profound sense of the infinite value and reality of Divine direction. Without this your prayers will always be more or less matters of formality. And being formal, you will not feel that you get any good of them. Is it really a profound conviction of yours that in every step of your life God's direction is of supreme value? That you dare not even change your residence with safety without being directed by Him? That you dare not enter on new relations in life, - new business, new connections, new recreations - without seeking the Divine countenance? That endless difficulties, troubles, complications, are liable to arise, when you simply follow your own notions or inclinations without consulting the Lord? And under the influence of that conviction do you try to follow the rule, "In all thy ways acknowledge Him"? And do you endeavour to get from prayer a trustful rest in God, an assurance that He will not forsake you, a calm confidence that He will keep His word? Then, indeed, you are treading in David's footsteps, and you may expect to share his privilege - Divine direction in your times of need.
The city of Hebron, situated about eighteen miles to the south of Jerusalem, was the place to which David was directed to go. It was a place abounding in venerable and elevating associations. It was among the first, if not the very first, of the haunts of civilized men in the land - so ancient that it is said to have been built seven years before Zoan in Egypt (Num_13:22). The father of the faithful had often pitched his tent under its spreading oaks, and among its olive groves and vine-clad hills the gentle Isaac had meditated at eventide. There Abraham had watched the last breath of his beloved Sarah, the partner of his faith and the faithful companion of his wanderings; and there from the sons of Heth he had purchased the sepulchre of Machpelah, where first Sarah's body, then his own, then that of Isaac were laid to rest. There Joseph and his brethren had brought up the body of Jacob, in fulfillment of his dying command, laying it beside the bones of Leah. It had been a halting-place of the twelve spies when they went up to search the land; and the cluster of grapes which they carried back was cut from the neighbouring valley, where the finest grapes of the country are found to this day. The sight of its venerable cave had doubtless served to raise the faith and courage of Joshua and Caleb, when the other spies became so feeble and so faithless. In the division of the land it had been assigned to Caleb, one of the best and noblest spirits the nation ever produced; afterwards it was made one of the Levitical cities of refuge. More recently, it had been one of the places selected by David to receive a portion of the Amalekite spoil. No place could have recalled more vividly the lessons of departed worth and the victories of early faith, or abounded more in tokens of the blessedness of fully following the Lord. It was a token of God's kindness to David that He directed him to make this city his headquarters. It was equivalent to a new promise that the God of Abraham and of Isaac and Jacob would be the God of David, and that his public career would prepare the way for the mercies m the prospect of which they rejoiced, and sustain the hope to which they looked forward, though they did not in their time see the promise realized.
It was a further token of God's goodness that no sooner had David gone up to Hebron than ''the men of Judah came and anointed him king over the house of Judah." Judah was the imperial or premier tribe, and though this was not all that God had promised to David, it was a large installment. The occasion might well awaken mingled emotions in his breast - gratitude for mercies given and solicitude for the responsibility of a royal position. With his strong sense of duty, his love of righteousness and hatred of wickedness, we should expect to find him strengthening himself in the purpose to rule only in the fear of God. It is just such views and purposes as these we find expressed in the hundred and first Psalm, which internal evidence would lead us to assign to this period of his life: --
"I will sing of mercy and of judgment:
Unto Thee, O Lord, will I sing.
I will behave myself wisely in a perfect way,
when wilt Thou come unto me?
I will walk within my house with a perfect heart.
I will set no base thing before mine eyes:
I hate the work of them that turn aside;
It shall not cleave to me.
A froward heart shall depart from me:
I will know no evil thing.
Whoso privily slandereth his neighbour, him will I destroy; Him that hath an high look and a proud heart will not I suffer.
Mine eyes shall be upon the faithful of the land that they may dwell with me:
He that walketh in a perfect way, he shall minister unto me.
He that worketh deceit shall not dwell within my house;
He that speaketh falsehood shall not be established before mine eyes.
Morning by morning will I destroy all the wicked of the land;
To cut off all the workers of iniquity from the city of the Lord."*
(*From the use of the expression "city of the Lord," it has been inferred by some critics that this Psalm must have been written after the capture and consecration of Jerusalem. But there is no reason why Hebron might not have been called at that time "the city of the Lord." The Lord had specially designated it as the abode of David; and that alone entitled it to be so called. Those who have regarded this Psalm as a picture of a model household or family have never weighed the force of the last line, which marks the position of a king, not a father. The Psalm is a true statement of the principles usually followed by David in public rule, but not in domestic administration.)
By a singular coincidence, the first place to which the attention of David was called, after his taking possession of the royal position, was the same as that to which Saul had been directed in the same circumstances - namely, Jabesh-gilead. It was far away from Hebron, on the other side of Jordan, and quite out of the scope of David's former activities; but he recognized a duty to its people, and he hastened to perform it. In the first place, he sent them a gracious and grateful message of thanks for the kindness shown to Saul, the mark of respect they had paid him in burying his body. Every action of David's in reference to his great rival evinces the superiority of his spirit to that which was wont to prevail in similar circumstances. Within the Scriptures themselves we have instances of the dishonour that was often put on the body of a conquered rival. The body of Jehoram, cast ignominiously by Jehu, in mockery of his royal state, into the vineyard of Naboth, which his father Ahaz had unrighteously seized, and the body of Jezebel, flung out of the window, trodden under foot, and devoured by dogs are instances readily remembered. The shocking fate of the dead body of Hector, dragged thrice round the walls of Troy after Achilles' chariot, was regarded as only such a calamity as might be looked for amid the changing fortunes of war. Mark Antony is said to have broken out into laughter at the sight of the hands and head of Cicero, which he had caused to be severed from his body. The respect of David for the person of Saul was evidently a sincere and genuine feeling; and it was a sincere pleasure to him to find that this feeling had been shared by the Jabeshites, and manifested in their rescuing Saul's body and consigning it to honourable burial.
In the next place, he invokes on these people a glowing benediction from the Lord: "The Lord show kindness and truth to you;" and he expresses his purpose also to requite their kindnesbi himself. "Kindness and truth." There is something instructive in the combination of these two words. It is the Hebrew way of expressing "true kindness," but even in that form, the words suggest that kindness is not always true kindness, and mere kindness cannot be a real blessing unless it rest on a solid basis. There is in many men an amiable spirit which takes pleasure in gratifying the feelings of others. Some manifest it to children by loading them with toys and sweetmeats, or taking them to amusements which they know they like. But it does not follow that such kindness is always true kindness. To please one is not always the kindest thing you can do for one, for sometimes it is a far kinder thing to withhold what will please. True kindness must be tested by its ultimate effects. The kindness that loves best to improve our hearts, to elevate our tastes, to straighten our habits, to give a higher tone to our lives, to place us on a pedestal from which we may look down on conquered spiritual foes, and on the possession of what is best and highest in human attainment, - the kindness that bears on the future, and especially the eternal future, is surely far more true than that which, by gratifying our present feelings, perhaps confirms us in many a hurtful lust. David's prayer for the men of Jabesh was an enlightened benediction: "God show you kindness and truth." And so far as he may have opportunity, he promises that he will show them the same kindness too.
We need not surely dwell on the lesson which this suggests. Are you kindly disposed to any one? You wish sincerely to promote his happiness, and you try to do so. But see well to it that your kindness is true. See that the day shall never come when that which you meant so kindly will turn out to have been a snare, and perhaps a curse. Think of your friend as an immortal being, with either heaven or hell before him, and consider what genuine kindness requires of you in such a case. And in every instance beware of the kindness which shakes the stability of his principles, which increases the force of his temptations, and makes the narrow way more distasteful and difficult to him than ever.
There can be no doubt that David was moved by considerations of policy as well as by more disinterested motives in sending this message and offering this prayer for the men of Jabesh-gilead. Indeed, in the close of his message he invites them to declare for him, and follow the example of the men of Judah, who have made him king. The kindly proceeding of David was calculated to have a wider influence than over the men of Jabesh, and to have a conciliating effect on all the friends of the former king. It would have been natural enough for them to fear, considering the ordinary ways of conquerors and the ordinary fate of the friends of the conquered, that David would adopt very rigid steps against the friends of his persecutors. By this message sent across the whole country and across the Jordan, he showed that he was animated by the very opposite spirit: that, instead of wishing to punish those who had served with Saul, he was quite disposed to show them favour. Divine grace, acting on his kindly nature, made him forgiving to Saul and all his comrades, and presented to the world the spectacle of an eminent religious profession in harmony with a noble generosity.
But the spirit in which David acted towards the friends of Saul did not receive the fitting return. The men of Jabesh-gilead appear to have made no response to his appeal. His peaceable purpose was defeated through Abner, Saul's cousin and captain-general of his army, who set up Ishbosheth, one of Saul's sons, as king in opposition to David. Ishbosheth himself was but a tool in Abner's hands, evidently a man of no spirit or activity; and in setting him up as a claimant for the kingdom, Abner very probably had an eye to the interests of himself and his family. It is plain that he acted in this matter in that spirit of ungodliness and willfulness of which his royal cousin had given so many proofs; he knew that God had given the kingdom to David, and afterwards taunted Ishbosheth with the fact (2Sa_3:9); perhaps he looked for the reversion of the throne if Ishbosheth should die, for it needed more than an ordinary motive to go right in opposition to the known decree of God. The world's annals contain too many instances of wars springing from no higher motive than the ambition of some Diotrephes to have the pre-eminence. You cry shame on such a spirit; but while you do so take heed lest you share it yourselves. To many a soldier war is welcome because it is the pathway to promotion, to many a civilian because it gives for the moment an impulse to the business with which he is connected. How subtle and dangerous is the feeling that secretly welcomes what may spread numberless woes through a community if only it is likely to bring some advantage to ourselves! O God, drive selfishness from the throne of our hearts, and write on them in deepest letters Thine own holy law, "Thou shalt love thy neighbour as thyself."
The place chosen for the residence of Ishbosheth was Mahanaim, in the half-tribe of Manasseh, on the east side of the Jordan. It is a proof how much the Philistines must have dominated the central part of the country that no city in the tribe of Benjamin and no place even on the western side of the Jordan could be obtained as a royal seat for the son of Saul. Surely this was an evil omen. Ishbosheth's reign, if reign it might be called, lasted but two short years. No single event took place to give it lustre. No city was taken from the Philistines, no garrison put to flight, as at Michmash. No deed was ever done by him or done by his adherents of which they might be proud, and to which they might point in justification of their resistance to David. Ishbosheth was not the wicked man in great power, spreading himself like the green bay-tree, but a short-lived, shriveled plant, that never rose above the humiliating circumstances of its origin. Men who have defied the purpose of the Almighty have often grown and prospered, like the little horn of the Apocalypse; but in this case of Ishbosheth little more than one breath of the Almighty sufficed to wither him up. Yes, indeed, whatever may be the immediate fortunes of those who unfurl their own banner against the clear purpose of the Almighty, there is but one fate for them all in the end - utter humiliation and defeat. Well may the Psalm counsel all, "Kiss ye the Son, lest He be angry, and ye perish from the way, if once His wrath is kindled but a little. Blessed are all they that put their trust in Him."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 8 2Sa_2:1. “Hebron.” “A city of Judah, situated among the…
CRITICAL AND EXPOSITORY NOTES—
2Sa_2:1. “Hebron.” “A city of Judah, situated among the mountains (Jos_20:7), twenty Roman miles south of Jerusalem, and the same distance north of Beersheba. Hebron is one of the most ancient cities of the world still existing, and in this respect it was the rival of Damascus.… It was a well-known city when Abraham entered Canaan 3,780 years ago (Gen_13:18).… Sarah died here, and here is the famous Cave of Machpelah, the burying-place of the patriarchs.… At the division of Canaan it was given to Caleb (Jos_10:36), and was assigned to the Levites and made a city of refuge … Its modern name is el-Khulil, i.e., the friend, the same designation as is given to Abraham by the Mohammedans.… It now contains about 5,000 inhabitants, of whom some fifty families are Jews. It is picturesquely situated in a narrow valley surrounded by hills, whose sides are still clothed with luxurious vineyards.” (Smith’s Bible Dictionary.) “This city must now have had for David a very special importance, which appeared all the clearer from the Divine decision, and in respect to his future life became indubitable; here now was to be fulfilled the old patriarchal promise (Gen_49:8. s.q.) the establishment of the theocratic kingdom in the tribe of Judah.” (Erdmann.)
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2Sa_2:3. “Cities of Hebron.” “The places belonging to the territory of Hebron.”
2Sa_2:4. “And the men of Judah came,” etc. AS the throne was now vacant by Saul’s death—the crown never entailed upon his descendants, and his whole family rejected by God, who first advanced him to the kingdom—David, without injuring the rights of any person whatsoever, might have taken any just and honourable measures to have gained over the tribes to his interest and secured the succession, as the election of a new king now devolved upon the nation, even if he had not previously been designed by God the supreme governor of Israel … But as this circumstance of the consecration was known throughout the whole nation, it was natural for the tribe of Judah to seize the opportunity of Saul’s death, and acknowledge him whom God had pointed out as their king.… It is also probable that they were further induced because of the ancient prophecy (Gen_49:10).… This tribe was also the most powerful and respectable of all the twelve, and as they had a right to choose their own prince they might reasonably have expected that the other tribes would follow their example. (Chandler.)
2Sa_2:6. “Kindness,” or favour, “in general the gracious love that God shows His people on the ground of His covenant with them. Truth is the trustworthiness and attestation of all His promises.” (Erdmann.) As this expression of thanks involved the solemn recognition of the departed king—by which David divested himself of even the appearance of a rebellion—the announcement of the anointing he had received contained an indirect summons to the Jabeshites to recognise him as their king now.” (Keil.) “I also will,” etc. It is incorrect to render this in the future. It may be rendered “I greet you with blessing,” viz., the prayer already uttered.
2Sa_2:7. “Be ye valiant.” Literally, be ye sons of force or strength. “The opposite are ‘men of Belial,’ that is, of no force of character.” (Biblical Commentary.) “His exhortation to valour and courage is intelligible only on the supposition that he gives them to understand that for them also he has taken Saul’s place as king, and that they must valiantly espouse his cause against his enemies.… It is not clear whether Ishbosheth had at this time been set up as king by Abner. But from 2Sa_2:9 (which states that Gilead was one of the districts gained by Abner for Ishbosheth) it is evident that David, seeing Abner’s movement thither (comp. 1Sa_26:7), must have been concerned to secure to himself the capital city (Jabesh) of this province. Whether he succeeded in this is questionable.” (Erdmann.)
MAIN HOMILETICS OF THE PARAGRAPH.—2Sa_2:1-7
WAITING FOR ORDERS
In David’s conduct here we have:—
I. A recognition that God knows the best time to fulfil His promises. Many promises are given both by human fathers and by the Divine Father to their children without any specification of the time when they will be fulfilled, and this for a good reason. For such a reservation on the part of the human parents or of God serves to test faith in a superior wisdom, and to work submission to a higher will, and so to foster and increase a truly filial spirit. And so the child or the man is by the uncertainty being fitted and prepared to receive the promised blessing in a right spirit—a spirit of grateful dependence which brings him nearer to the giver. David had long before been promised the throne of Israel—the anointing of Samuel had been such a promise, and both Saul and Jonathan had declared that such was the intention of God. At times he had seemed to doubt it, and but lately his want of faith had led him into sin, but he had doubtless upon the whole regarded it as certain that the time would come when he should be king. And now that time seemed to have arrived, but the discipline of the past had borne the fruit for which it was given, and David’s confidence in God, and dependence upon Him, were not now marred by any intrusion of his own desires or opinions. By this inquiry of the Lord, he said most emphatically, “My times are in thy hand” (Psa_31:15), and recognised by his conduct that it was not for him to judge when God should fulfil His word. We cannot do justice to the completeness of David’s self-surrender at this time, unless we contemplate the irksomeness of his present position, the strength of the desire he must have had to return to his own country, and the opportunity which Saul’s death seemed to open up to him. Most men would have been unable to control their impatience, and would have counted every delay—even such a delay as this of David—as so much gain to the opposite party, but David had learned that time spent in waiting upon God is only such a delay as that which the traveller in the desert makes when he stands still to take his bearings by the stars—a delay which is the truest way to speed him on his journey.
II. That when that time has come, the fulfilment will only be accomplished by man’s active and obedient co-operation. Although the time and the method of working are to be left to God, all the working is not to be left to Him. Faith in God makes a man willing to wait when it is God’s will, but it makes him equally willing to be up and doing when the time for action has come. When God gave Canaan to the Israelites at first, although it was in fulfilment of a promise made long before, yet they were obliged to go up and fight for the land before they could possess it, and to fight according to the directions given them by God. David here shows that he does not expect God to fulfil His word to him except by means of his own active and unconditional obedience. Although the sovereignty of Israel was secure to him, he knew that he must use means to secure it, and that the means must be those which God appointed and no other. By his questions he doubly binds himself to do whatever God commands and to go wherever He directs; for if when we know the will of God we are bound to do it, we are surely under a double obligation when we ask for guidance.
OUTLINES AND SUGGESTIVE COMMENTS
2Sa_2:1. The form in which he made the inquiry shows how clear the expediency of going up to one of the cities of Judah was to his own mind; probably it was also the earnest advice of his followers; there seemed no doubt or difficulty as to its being the proper course; but all the more on that account does his devout and pious spirit shine out, in his asking direction from God. Prayer, on this occasion, was not the resort of one whom all other refuge failed, but the first resort of one by whom the guidance of God was regarded as all-important.—Blaikie.
The time now came when David’s faith in the existence of a righteous kingdom, which had its ground in the unseen world, and which might exhibit itself really, though not perfectly in this, was to be brought to the severest of all trials.… The new mode of government for which the people craved so earnestly had been tried—they had become like the countries round about—these countries were now their masters. They had gained such a king as they had imagined—a leader of their hosts. They had lost law, discipline, and fellowship; now their hosts had perished. Could there come order out of this chaos? Whence was it to come? From a band of freebooters? That was to be seen. If the chief of this band thought of setting up a dominion for himself, of making his followers possessors of the lands from which they had been driven out, of putting down his private enemies, of rising, by the arms of his soldiers and the choice of a faction, to be a tyrant, his life would be merely a vulgar tale such as age after age has to record.… But if David took this miserable country of his fathers into his hands, not as a prize which he had won but as a heavy and awful trust committed to him.… then, however hopeless the materials with which he had to work, and which he had to mould, he might believe confidently that he should be in his own day the restorer of Israel, and the witness and prophet of the complete restoration of it and mankind. This was the man after God’s own heart—the man who thoroughly believed in God as a living and righteous Being; who in all changes clung to that conviction; who could act upon it, live upon it; who could give himself up to be used as he pleased … who could walk on in darkness secure of nothing but this, that truth must prevail at last, and that he was sent into the world to live and die that it might prevail.—Maurice.
God sends him to Hebron, a city of Judah; neither will David go up thither alone, but he takes with him all his men, with their whole households: they shall take such part as himself; as they had shared with him in his misery, so they shall now in his prosperity: neither doth he take advantage of their late mutiny, which was yet fresh and green, to cashier those unthankful and ungracious followers; but, pardoning their secret rebellions, he makes them partakers of his good success. Thus doth our heavenly leader, whom David prefigured, take us to reign with Him, who have suffered with Him. Passing by our manifold infirmities, as if they had not been, He removeth us from the land of our banishment, and the ashes of our forlorn Ziklag, to the Hebron of our peace and glory: the expectation of this day must, as it did with David’s soldiers, digest all our sorrows.—Bp. Hall.
We can see that Hebron is a fit place. The city of Abraham, Caleb, and the Levites—a city of refuge—the principal town in David’s tribe, and somewhat remote from Saul’s tribe—and David had taken pains to conciliate its inhabitants (1Sa_30:31). Divine directions are seen to coincide with true human wisdom wherever we sufficiently understand the facts.—Transr. of Lange’s Commentary.
In that orderly he begins at God, we see that it is not sufficient to have good causes public or private, but in like manner it is requisite to prosecute them aright, otherwise a good cause in the matter may become evil in the preposterous (inverted in order) form, albeit the reciprocant be never true, that a good form may make an evil cause good in substance.—Guild.
Psalms 27 is traditionally referred to this part of David’s life. (The 70 gives as the title, “Before the anointing,”) and the courageous and hopeful spirit which it breathes, the confident expectation that a better day was at hand, whilst it lends itself to the manifold applications of our own later days, well serves as an introduction to the new crisis in the history of David and the Jewish Church which is now at hand.—Stanley.
In that Judah apart from all Israel anointed David their king, being warranted herein by the promises of God concerning the pre-eminence of that tribe, and by the manifest declaration of God’s will concerning David, therefore having and following the warrant of God’s will and word herein, they are not the division or schism makers, but Israel wanting the same though the greater multitude by far. It is not they, then, who separate themselves from the company or persons of men, but who separate themselves from the truth, and God’s word (which is the touchstone thereof) that are schismatical or rent-makers in the Church, and all those who follow the direction of it (as Judah doth here) assuredly shall go aright, where such as contemn the same, and with Israel glory in multitude, shall go astray.—Guild.
2Sa_2:5-7. People were persuaded by it that this man, uninfluenced by the low spirit of revenge and malice, knew how to forgive and to forget, and that all the wrongs and injuries which he had experienced had not the power to obscure to him the dignity and sacredness of his predecessor, as the anointed of the Lord. Moreover, by that conduct of David, the decided impression was produced among the people that they might expect from him a humane government, whilst he would also honour the lowliest and most insignificant praiseworthy actions which might be anywhere done in the land, with a thankful recognition of their worth.—Krummacher.
Grace and truth (2Sa_2:6) are the fundamental attributes of God which set forth His relation to the people of Israel as the covenant people. Grace is the special exhibition of His love by which He
(1) chooses the people,
(2) establishes the covenant with them, and
(3) in this covenant relation imparts favour and salvation. Truth is God’s love unchanging and continuing over against the people’s sin—love that
(1) does not suffer the choice of free-grace to fail,
(2) maintains the covenant, and
(3) fulfils uncurtailed the promises that correspond to the covenant relation. Compare Exo_32:6; Psa_25:10.—Lange’s Commentary.
Every human work well-pleasing to God, wrought out of genuine love and truth, is a reflection of God’s love and truth, of which the heart has had experience, an offering brought to the Lord, the impulsion of which has come from this inwardly experienced love and truth, an object of God’s love and truth which repays with blessing and salvation, and of men’s honouring recognition in respect to its ethical value.—Lange’s Commentary.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v1 2 Samuel
2 Samuel
THE BRIGHT DAWN OF A REIGN
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2Sa 2:1 - 2Sa 2:11.
The last stage of David’s wanderings had brought him to Ziklag, a Philistine city. There he had been for over a year, during which he had won the regard of Achish, the Philistine king of Gath. He had, at Achish’s request, accompanied him with his contingent, in the invasion of Israel, which crushed Saul’s house at Gilboa; but jealousy on the part of the other Philistine leaders had obliged his patron to send him back to Ziklag. He found it a heap of ashes. An Amalekite raid had carried off all the women and children, and his soldiers were on the point of mutiny. His fortunes seemed desperate, but his courage and faith were high, and he paused not a moment for useless sorrow, but swept after the robbers, swooped down on them like a bolt out of the blue, and scattered them, recovering the captives and spoil. He went back to the ruins which had been Ziklag, and three days after heard of Saul’s death.
The lowest point of his fortunes suddenly turned into the highest, for now the path to the throne was open. But the tidings did not move him to joy. His first thought was not for himself, but for Saul and Jonathan, whose old love to him shone out again, glorified by their deaths. Swift vengeance from his hand struck Saul’s slayer; the lovely elegy on the great king and his son eased his heart. Then he turned to front his new circumstances, and this passage shows how a God-fearing man will meet the summons to dignity which is duty. It sets forth David’s conduct in three aspects-his assumption of his kingdom, his loving regard for Saul’s memory, and his demeanour in the face of rebellion.
I. David was now about thirty years old, and had had his character tested and matured by his hard experiences. He ‘learned in suffering what he taught in song.’ Exile, poverty, and danger are harsh but effectual teachers, if accepted by a devout spirit, and fronted with brave effort. The fugitive’s cave was a good preparation for the king’s palace. The throne to which he was called was no soft seat for repose. The Philistine invasion had torn away all the northern territory. He took the helm in a tempest. What was he to do? Ziklag was untenable; where was he to take his men? He could not stop in the Philistine territory, and he saw no way clear.
God’s servants generally find that their promotion means harder duties and multiplied perplexities. ‘Uneasy lies the head that wears a crown.’ David did what we shall do, if we are wise-he asked God to guide him. How that guidance was asked and given we are not here told; but the analogy of 1Sa 30:7 - 1Sa 30:8, suggests that it was by the Urim and Thummim, interpreted by the high-priest. The form of inquiry seems to have been that a course of action, suggested by the inquirer, was decided for him by a ‘Yes’ or a ‘No.’ So that there was the exercise of common-sense and judgment in formulating the proposed course, as well as that of God’s direction in determining it.
That is how we still get divine direction. Bring your own wits to bear on your action, and then do not obstinately stick to what seems right to you, but ask God to negative it if it is wrong, and to confirm you in it if it is right. If we humbly ask Him, ‘Am I to go, or not to go?’ we shall not be left unanswered. We note the contrast between David’s submission to God’s guidance and Saul’s self-willed taking his own way, in spite of Samuel. He began right, and, in the main, he continued as he began. Self-will is sin and ruin. Submission is joy, and peace, and success. God’s kings are viceroys. They have to rule themselves and the world, but they have to be ruled by His will. If they faithfully continue as His servants, they are masters of all besides.
Hebron was a good capital for the new king, for it was a defensible position, in the centre of his own tribe, and sacred by association with the patriarchs. Established there, David was recognised as king by his fellow-tribesmen, and by them only. No doubt, tribal jealousy was partly the cause of this limited recognition, but probably the confusion incident to the Philistine victory contributed to it. The result was that, though David’s designation by Samuel to the kingship was universally known, and his candidature had been popular, he had seven years of precarious sway over this mere fraction of the nation. We read of no impatience on his part. He let events shape themselves, or, rather, he let God shape events.
Passiveness is not always indolence. There are two ways of compassing our desires. One is that which David himself tells us is the ‘young lions’ way, of struggling and fighting, and that often ends in ‘lacking and suffering hunger’; the other is that of waiting on the Lord, and that always ends in ‘not lacking any good.’ If we are sure that God has promised us anything, and if He does not seem to have yet opened the way to obtaining it, our ‘strength is to sit still.’ If He has given us Hebron, we can be patient till He please to give us Jerusalem.
II. Another side of David’s character comes beautifully out in his treatment of the men of Jabesh-gilead. That town owed much to Saul {1Sa 11:1 - 1Sa 11:15}, and its gratitude lasted, and dared much for him. It was a brave dash that they made across Jordan to carry off Saul’s corpse from its ignominious exposure; for it both defied the Philistines, and might be construed as hostile to David. But his heart was too true to ancient friendship to do anything but glow with admiring sympathy at that exhibition of affectionate remembrance. Reconciling death had swept away all memories of Saul’s insane jealousy, and he owned a brother in every one who showed kindness to the unfortunate king.
If the Jabesh-Gileadites are a pattern of long-memoried gratitude, David’s commendation of them is a model of love which survives injuries, and of forgivingness which forgets them. It was as politic as it was generous. Nothing could have been better calculated to attach Saul’s most devoted partisans to him than showing that he honoured their faithful attachment to Saul, and nothing could have more clearly defined his own position during his wanderings as being no rebel. The dictates of true policy and those of devout generosity always coincide. It is ever a blunder to be unforgiving, and mercifulness is always expedient.
But David did not hide his claim to the allegiance of these true hearts. He called on them to transfer their loyalty to himself, and he asserted, not his anointing by Samuel, but his recognition by Judah, the premier tribe, as the motive. No doubt the divine appointment is implied, as it was generally known, but Judah’s action is put forward as showing the beginning of the realisation of the divine designation. The men of Jabesh needed to ‘be valiant’ if they were to acknowledge him; for it was a far cry to Hebron, and the forces of the rival son of Saul were overrunning the northern districts.
We have to take our sides in the age-long and worldwide warfare between God’s King and the pretenders to His throne, and it often wants much courage to do so when surrounded by antagonists. It seems a long way off to the true monarch, and Abner’s army is a very solid reality, and very near. But it is safest to take the side of the distant, rightful king.
III. David’s bearing in the face of opposition and rebellion comes out in 2Sa 2:8 - 2Sa 2:11. Abner, Saul’s cousin, who had been in high position when the stripling from Bethlehem fought Goliath, was not capable of the self-effacement involved in acquiescing in David’s accession, though he knew that the Lord had ‘sworn to David.’ So he set up a ‘King Do-nothing’ in the person of a weak lad, the only survivor of Saul’s sons. A strange state of mind that, which struggles against a recognised divine appointment!
But is it only Abner who knew that he was trying to thwart God’s will? Thousands of us are doing the same, and the attempt answers as well as it did in his case.
The puppet king is named Ishbosheth in the lesson, but 1Ch 8:33 and 1Ch 9:39 show that his real name was Esh-baal. The former word means ‘The man of shame’; the latter, ‘The man of Baal.’ The existence of Baal as an element in names seems to indicate the incompleteness of the emancipation from idolatry in Saul’s time, and the change will then indicate the keener monotheistic conscience of later days. Another explanation is that Baal {‘ Lord’} was in these cases used as a name for Jehovah, and was ‘changed at a later period for the purpose of avoiding what was interpreted then as a compound of the name of the Phoenician deity Baal’ {Driver, Notes on Hebrew Text of the Books of Samuel}.
Abner set up his tool in Mahanaim, sacred for its associations with Jacob, but, no doubt, recommended to him rather by its position on the east side of Jordan, safe from the attacks of the victorious Philistines. From that fastness he made raids to recover the territory which the victory at Gilboa had won for them. First Gilead, on the same side of the river as Mahanaim; then the territory of the ‘Ashurites’- probably a scribe’s error for ‘Asherites,’ the most northern tribe; and then, coming southward, the great plain, with its cities, Ephraim and Benjamin,-in fact, all Israel except Judah’s country was reconquered for Saul’s house.
The account of the distribution of territory between the two monarchies is broken by the parenthesis in 2Sa 2:10, which, both by its awkward interposition in the middle of a sentence and by its difficult chronological statements, looks like a late addition.
For seven and a half years David reigned in Hebron, but was rather shut up there than ruling thence. The most noteworthy fact is that he, soldier as he was, took no steps to put down Abner’s rebellion. He defended himself when attacked, but that was all. The three figures of David, Ishbosheth, and Abner point lessons. Silent, still, trustful, and therefore patient, David shows us how faith in God can lead to possessing one’s soul in patience till ‘the vision’ comes. We may have to wait for it, but ‘it will surely come,’ and what is time enough for God should be time enough for us. Saul’s son was a poor, weak creature, who would never have thought of resisting David but for the stronger will behind him. To be weak is, in this world full of tempters, to drift into being wicked. We have to learn betimes to say ‘No,’ and to stick to it. Moral weakness attracts tempters as surely as a camel fallen by the caravan track draws vultures from every corner of the sky. The fierce soldier who fought for his own hand while professing to be moved by loyalty to the dead king, may stand as a type of the self-deception with which we gloss over our ugliest selfishness with fine names, and for an instance of the madness which leads men to set themselves against God’s plans, and therefore to be dashed in pieces, as some slim barrier reared across the track of a train would be. To ‘rush against the thick bosses of the Almighty’s buckler’ does no harm to the buckler, but kills the insane assailant.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 David made King over Judah, Ishdosheth over israel. Asahel…
David made King over Judah, Ishdosheth over israel. Asahel slain by Abner
1. Shall I go up?] The defeat and death of Saul had entirely changed David's position. He had, for some time to come, nothing to fear from Abner, who was occupied elsewhere (2Sa_2:8-9). The Philistines would not molest him, as he was their vassal. But even so, he asks God's wishes, before he takes the decisive step. Hebron] There were several reasons which rendered Hebron suitable. It was fairly central, was a celebrated town, and David had friends there (1Sa_30:31). It was 14 m. distant from his birthplace, Bethlehem. No other town in Judah, while Jerusalem was still in Canaanite hands, had the same claim.
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5. This was probably an attempt to gain over Jabesh-gilead, the capital of eastern Palestine, and to add the trans-Jordanic tribes to his little kingdom of Judah. If so, it failed for the present. But during his flight from Absalom, it was in eastern Palestine that David found refuge.
8. Ish-bosheth] His name was really Eshbaal (1Ch_8:33) i.e. 'man of Baal.' The name Baal means 'lord,' and so could be used for Jehovah (Hos_2:16), but afterwards it was confused with the Canaanite Baal and altered to Bosheth, i.e. 'Shame': cp. Mephibosheth. Ish-bosheth was the fourth son of Saul, and now that his three elder brothers were slain (1Sa_31:6), he became the heir to the throne: see on 2Sa_5:20. Mahanaim] was David's capital during his flight from Absalom (2Sa_17:24).
9. The Ashurites] This is doubtless a mistake for Asher. Abner first gained possession of eastern Palestine, then of Asher in the extreme north of western Palestine, next of the great central plain of Issachar, then of the hill-country of Ephraim and Benjamin.
By this time his master's dominions touched those of David, and before long a collision occurred (2Sa_2:12-13).
10. Forty years old] This number is probably wrong. David was 30 years old when he began to reign (2Sa_5:4), and Jonathan would be about the same age or a little younger. Ish-bosheth would be younger still. Probably we should read 20 for 40. In old Hebrew writing, the numbers would be much alike.
10, 11. Two years.. seven years and six months] Either it was five years and six months after the death of Ish-bosheth before the Israelites would accept David, or it took Abner that length of time to establish his master's son as king (2Sa_2:9).
13. The pool of Gibeon] Gibeon was a large and important town (Jos_10:2), 5 m. N. of Jerusalem. The pool still exists. Robinson mentions it as an open pool 120 ft. long by 100 broad.
14. Play] As this word is not used elsewhere of fighting, a preliminary contest to the serious battle must be intended.
16. Helkath-hazzurim] i.e. 'Field of sharp edges.'
23. The hinder end of the spear] Abner did not wish to kill him. The spear had a sharp point by which it was stuck into the ground. Stood still] out of grief at the sight: cp. 2Sa_20:12.
27. The AV and RV represent two different explanations: (a) If Abner had not spoken, the pursuit would have continued till the morning. (b) If Abner had not proposed the mimic fight, there would have been no battle at all. The former explanation seems preferable.
28. Neither fought they any more] i.e. on that day, for see 2Sa_3:1.
29. All that night] for fear of pursuit. The plain] RV 'the Arabah,' i.e. the valley of the Jordan.
Bithron] the name of some ravine they passed through on their way.
32. All night] i.e. all the night after the burial.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv8, 16 (See Scofield "Jdg 8:1")
Abner
(See Scofield "Jdg 8:1")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On vv1, 8 2. David Anointed King over Judah
2. David Anointed King over Judah
CHAPTER 2:1-7
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1. David’s inquiry of the Lord (2Sa 2:1-3)
2. Anointed king over Judah (2Sa 2:4)
3. His message to the men of Jabesh-gilead (2Sa 2:5-7)
The first thing mentioned of David after his lamentation over Saul and Jonathan is that he inquired of the Lord. He would not do a single step towards claiming the rights which belonged to him without consulting the Lord. It shows how David, with all his faults, was in submission to the Lord. He waits on the Lord ready to follow His guidance and in this David acknowledged his complete dependence on Him who had chosen him as His King over His people. In this he is a type also of our Lord Jesus. The answer came to him at once that he was to go up into the cities of Judah. Then the men of Judah came and anointed him king over the house of Judah. There is nothing ostentatious about it nor does he take any steps whatever to extend his God-given rights beyond the tribe of Judah. His first act as king was to thank the men of Jabesh-gilead for the kindness they had done in the burial of Saul. He also exhorted them to be strong and announced his kingship over Judah.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 12 David at Hebron
David at Hebron
v. 1. And it came to pass after this that David enquired of the Lord, by means of the Urim and Thummim of the high priest. 1Sa 23:2-11; 1Sa 30:7-9, saying, Shall I go up, namely, from the low lands of Philistia, into any of the cities of Judah, this being his own tribe? And the Lord said unto him, Go up. And David said, Whither shall I go up, that is, to which special city or district? And He said, Unto Hebron, about twenty miles south of Jerusalem and near the center of the territory of Judah.
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v. 2. So David went up thither, and his two wives also, Ahinoam, the Jezreelitess, and Abigail, Nabal’s wife, the Carmelite, 1Sa 30:5.
v. 3. And his men that were with him did David bring up, the six hundred men who had been faithful to him in his adversity, every man with his household; and they dwelt in the cities of Hebron, the suburbs in the vicinity.
v. 4. And the men of Judah came, the elders of his own tribe, and there they anointed David king over the house of Judah, the affairs of the northern tribes at that time being in a condition of chaos. And they told David, saying, that the men of Jabesh-gilead were they that buried Saul. This seems to have been in answer to David’s inquiry concerning the disposition of the bodies of Saul and Jonathan, his first official act after his crowning.
v. 5. And David sent messengers unto the men of Jabesh-gilead, the city east of Jordan, whose inhabitants had been rescued by Saul and had, in gratitude, gotten his body from the walls of Beth-shan, 1Sa 31:11-13, and said unto them, Blessed be ye of the Lord that ye have showed this kindness unto your lord, even unto Saul, and have buried him; they had shown that grateful love which became them in their relation to Saul as their king.
v. 6. And now the Lord show kindness and truth unto you, favor, gracious, faithful love in fulfilling all His promises for their benefit; and I also, by virtue of the royal authority now vested in him, will requite you this kindness, by calling down the divine blessing upon them, because ye have done this thing.
v. 7. Therefore, now, let your hands be strengthened, with a strong and cheerful courage, and be ye valiant, literally, "sons of valor or bravery"; for your master Saul is dead, and also the house of Judah have anointed me king over them. This message of David was a wise diplomatic move, particularly since the remnant of Saul’s army had fled to Gilead, and there was danger that the heads of the army would not acknowledge David.
v. 8. But Abner, the son of Ner, captain of Saul’s host, took Ishbosheth, the son of Saul, this had evidently been done even before David sent his messengers, and brought him over to Mahanaim, a city in Gilead northeast of Jabesh,
v. 9. and made him king over Gilead, the country east of Jordan, and over the Ashurites, probably in the territory of the upper Jordan, and over Jezreel, the entire plain of the recent defeat, and over Ephraim, and over Benjamin, and over all Israel, all the northern tribes.
v. 10. Ishbosheth, Saul’s son, was forty years old when he began to reign over Israel, and reigned two years. But the house of Judah, with the descendants of Simeon living in their midst, followed David.
v. 11. And the time, the total number of days, that David was king in Hebron over the house of Judah was seven years and six months. Thus the suffering and persecution which had darkened the life of David was now turned into joy. Even so, days of refreshing joy follow days of darkness in the lives of the Christians; for when God finds that faith has been sufficiently tested through afflictions, He changes tribulation into glory.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 6, 8, 10, 12, 14, 16, 18, 20, 22, 24, 26, 28, 30 After this
After this
"After David mourned the deaths of Saul and Jonathan in battle"
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go up to one of the cities of Judah
At this time David was in the city of Ziklag. David used the phrase "go up" because Ziklag was lower in elevation than Judah. AT: "travel to one of the cities of Judah"
David went up with his two wives
At this time David was in the city of Ziklag. The narrator uses the phrase "went up" because Ziklag was lower in elevation than Hebron. AT: "David traveled to Hebron with his two wives"
translationWords
David
Yahweh
Judah
Hebron
Jezreel
Carmel
family
life
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 4, 7, 8, 9, 10, 12, 13, 14, 17, 18, 20, 24, 26, 28, 29, 31 2:1-32 After Saul died, those loyal to David (the…
2:1-32 After Saul died, those loyal to David (the tribe of Judah) clashed with those loyal to Saul’s son Ishbosheth (the remaining tribes of Israel). The Philistines, who at this time were essentially overlords of all Palestine west of the Jordan River, likely favored and encouraged this division because it made it easier for them to divide and conquer.
2:1 David asked the Lord (cp. 5:23-24; Judg 1:1-2; 20:18; 1 Sam 10:22) by consulting the Urim and Thummim (see Exod 28:30; Lev 8:8; Deut 33:8; 1 Sam 14:41) administered by Abiathar, David’s priest (1 Sam 23:1-12; 30:7-8). David acted when God directed, not before. • Hebron was nineteen miles southwest of Jerusalem. Abraham had lived in this area for a time and eventually purchased a nearby cave for a family burial plot (Gen 23). The people of the area were sympathetic toward David (see 1 Sam 30:26-31).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.